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1 2 3

■v

MEDITATIONS

FOR

JEVERY PAY IN THE YEAR,

ON THE PKINCIPAI. DUTIES OF

CHRISTIANITY.

•\

^ Translated from, the French of Perc Griffet, of the Society of Jcsu.%

\ n^ m mt. aacb. mm. ma\u% ib, as.

i Bisliop of Halifax.

IN TWO V O li U M E S

VOL. I.

NEW- YORK:

EDWARD DUNIGAN & BROTHER,

151 Fulton Street.

1849.

'^6

I'nbli mIh'iI 1)v IMw-iri! Iniiji''j:ui, New lurlc.

t».

MEDITATIONS

roR

EVERY DAY IN THE YEAR,

ON THE PRINCIPAL DUTIES OF

CHRISTIANITY.

Translated from the French of Pire Oriffet, of ihe Society

of Jeeut,

Vt
THE RIGHT REV. WILLIAM WALSH, D.D.,

BIBHOF OF HALIFAX.
" 1 nwditatod on thy commandmeiita which 1 loved."— Pta/m cxriii. 47.

IN TWO VOLUMES.
VOL. L

EDWARD DUNIGAN & BROTHER.

151 I'ULTON STREET.

1849.

-m

PREFACE.

The following meditations were compiled by the
learned Father Griffet, of the Society of Jesus, at
the express desire of "the Good Dauphin," the
father of the unhappy Louis XVI. This virtuous
pnnce addressed an earnest letter to the pious
author, in which he besought him to write a work of
this kind, which would treat of the fulfilment of the
precepts of the gospel, and of all the duties of a
man of the world. He requested that each medita-
tion should be divided into two points, and that
those should be as concise, and as full of matter for
reflection, as possible. His wishes were literallv
fulfiUed, as those solid and beautiful meditations
fully prove. They are an abridged, but complete,
treatise of Christian morality, and contain the
soundest principles of moral theology, which are
applicable to all conditions of life. Concise, but
clear, brief, but instructive, they aflford abundant
topics for med..ation to all ranks and classes on
every day of the year. Those who are wont to
excuse themselves, by a multiplicity of business,
from devoting some time to daily meditation and

^^191

PEEFACE.

pious reading, are here deprived of every excuse.
The professional man, the merchant, tlie artisan,
the labourer, will be here furnished with useful in-
struction, and in a manner suited to his time, his
opportunities, and condition. No work could be
better adapted for a text-book for religious medita-
tion in Catholic families, both on account of its
size, and because the duties it inculcates, are mere-
y those, which it is the bounden duty of every
Christian to fulfil.

That thos^ meditations did not fail to produce a
salutary effect upon the illustrious prince for whom
they were composed, is proved by his edifying life.
His memory is still dear to every good man in
France. At an early period of life he showed a
strong love of virtue; and, as he advanced in age,
discovered a solidity of judgment which flattery
never could corrupt. The persons with whom he
associated, and, still more, those who were called
his friends, reflected honour upon his choice.

To qualify himself for the government of the
kingdom entrusted to him by Providence, there was
no means of acquiring information, or enabling
him to form just opinions of men and things, which
the Dauphin did not anxiously seek to discover, or
of which, when discovered, he did not avail himself.
In the disgusting scenes which passed around him
he never mixed ; his undeviating rectitude and pu-

^ « \» v.4%

rity of conduct were a strong, though silent, cen-
sure upon them ; but he was never deficient in
respect towards his father. He was twice married,
and his conduct, to each of his wives, was a model
of conjugal tenderness and fidelity. He made con-
siderable progress in the sciences, and was particu-
arly skilled in architecture. Having delineated
the plan of a superb palace for the royal residence
at I'aris, one of the ministers offered to obtain the
consent of the monarch for its immediate construc-
tion. "That," said the Dauphin, " would destroy
the whole of its merit ; for the great beauty of it is,
that It will remain in my drawer and never cost his
majesty's subjects one penny."

On one occasion the king offered to increase his
pension, and he replied that it would be more agree-
able to him If the taxes should be lessened by that
sum. "^

He clearly saw through the revolutionary and ir-
religious views of the modern philosophers, and did
every thing in his power to counteract them ; but
he patronized the arts, and favoured, in a particular
manner, the advocates of religion. Some of the
ablest works written in France against the Atheists
or Deists, were encouraged by him ; and he is said
even to have contributed to that invincible work of
the Abbe Bevgier, " Deism refuted by itself y

His abhorrence of the scandals of the court, its

PREFACE.

profusions, dissipation, and intrigues, prevented him
from interfering in public concerns ; but when the
destruction of the Jesuits was under discussion, he
attended the council, and spoke warmly against the
measure. He declared, that the blow aimed at
them, was really designed for the ruin of religion,
and would produce the most disastrous results. It
must be admitted that he spoke with the accuracy
of a prophet.

It was a custom in France, that when a child in
a direct line of inheritance to the throne attained a
certain age, he was presented to the parish priest,
and his name was inscribed on the Parochial Re-
gister of Baptisms. When the unfortunate Louis
XVI. attained the age required for the ceremony,
the Dauphin presented him to the parish priest, and
the Register was produced. The" last name in-
scribed on it was that of a working mechanic, and
the young prince's name was to be written imme-
diately under it. " Observe this ! " said the Dau-
phin to his son, " it is in this manner we shall stand
at the day of judgment. On that awful day there
will be no distinction of persons."

With such a character and disposition it may be
easily conceived that the Dauphin was not a favourite
with the philosophers or their partisans. They af-
fected to ridicule his retired habits, and what they
termed his monastic virtues; yet they did justice to

PREFACE.

the general wisdom and humanity of his views, and
the system of order and spirit of economy which he
displayed by his conduct. They admitted that the
latter, if he should come to the throne, would repair
the finances of the kingdom ; that his religious and
moral habits would restore decency and honour to
the court; and his* general feelings of virtue and
benevolence make him the father of all his people.
When he was seized with his last illness, it was
proved how generally he was beloved. The churches
were filled with persons of every rank, who offered
prayers to heaven for liis preservation ; and when
the public was informed of his death, they assembled
round the statue of Henry IV., and loudly expressed
their concern for their loss. The accounts, which
were afterwards published, of his piety, constancy,
and resignation, during his long illness, confirmed
them in these sentiments, and obtained for him the
appellation of "the Good Dauphin."*

* See Memoires pour lervir a Thistoire de Mons. le Duuphir, P6re de

Louis XVI.

\i.

MEDITATIONS

FOR

EVERY DAY IN THE YEAR.

JANUARY 1.

ON THE EMPLOYMENT OP TIME.

I. Nothing is more precious than time.

It IS given us in order to serve and glo-
nfy God, and to merit heaven : it is not
then, a thing which is properly our own!
and of which we can dispose as we please.
it is a talent which is entrusted to us in
order to profit by it, and for which we
must one day render an account to our
Sovereign Judge. It is even more pre-
Clous as its duration is equally rapid and
uncertain. It passes away like lightning •
It vanishes like a dream. Already thJ
past is no more, the present flies from us,
and the future is uncertain. All the mo-
ments of our life are rpnlrnn«,q ^^a *u__.

... ..J liiivi viicre

)]

MEDITATIONS

IS not one which does not increase either
the treasure of our merits, or the number
of our sins. The true Christian is avari-
Clous of his time ; he fears to lose it ; he
divides the whole of it between the duties
of religion and those of his state. This is
what the Scripture calls, " full days, days
of salvation." Dies phni, dies salutis.
II. Nothing is more abused than time.
How is it employed in the world? How
do the greater part of mankind spend
their tn^e ? In useless visits, in frivolous
dangerous, or criminal conversations,
iindless amusements occupy the .rreater
portion of it, and it is entirely filled up by
dissipation, idleness, and sloth. Serious
and useful occupations are always the
briefest, and the most neglected. We
complain of and abridge the time that
we are forced to bestow upon them. Do
not suffer me, O Lord, to misspend any
longer to my destruction those precious
moments that ought to be employed only
for my salvation. '

JANUARY 2.

on THE LOVE OF GOD.

I. It is our first duty to love God,
Because God deserves and requires our
love. He deserves it for his ov\rn sake
and for his benefits. For his ovirn sake :
he is the most perfect, and consequently
the most amiable of all beings ; he is the
author and source of everything that
touches and ravishes our hearts ; even
the charm^ and beauty of sentiment are
an effect of his power. He deserves our
love by reason of his benefits: what do
we possess that we have not received
from God ? Is it not he who has created
and who preserves us ? Is not everything
we behold, and everything that we are,
a gift of his magnificence and bounty ?
We have only to cast our eyes upon our-
selves and upon everything that surrounds
us, to find a motive for loving him. He
not only deserves our love, but he requires
it. " Thou shah love the Lord thy God."
Behold the first and the greatest of com-

— ^ !

mandments — one which comprises the
whole law and the prophets.

II. The fulfilment of this duty is of
great extent.

It consists in bestowing on God habi-
tually and perpetually an entire and ab-
solute preference over every other object
—in preferring him even to ourselves, to
everything that is dear to us, and to all
creatures. It is sufficient to love our
neighbour as ourselves: God alone are
we bound to love more than ourselves.
Reflect attentively on this saying of Jesus
Christ :— " He that loves his father or his
mother more than me, is not worthy of
me." — He who does not render me the
measure of love which I require, and
which I have a right to exact from all
the souls that I have created for my
glory, is an infidel ; he sets limits and re-
strictions to a preference which should
have none.

JANUARY 3.

ON OBSERVING THE LAWS OF GOD

I. He mho Imes God, observes the laws of
God with fidelity. •'

He is careful to please him ; he always
fea,^ to offend him.-True love infallibly
produces a conformity of sentiments and
wills He, therefore, has no other will
but that of God. Everything that God
reproves he condemns, and everything
that God ordains, he embraces with sub-
mission and even seeks with anxiety.
When God speaks, he knows nothing but
obedience. At the voice of this Supreme
Master his self-love is hushed, his pas-
sions are silent, the dearest inclinations of
nis nature are disregarded.
II. He observes them with ease.
The law of God often appears stern
and severe to nature. It always retains
us within the bounds of duty ; it does not
tolerate the least weakness; it shows no
mercy to any irregular affection; it sub-
jects to a thousand rpstrainto J -..

tmm

! I.

ii.

{^ .

times requires great sacrifices. But its
observance costs nothing to a soul that is
deeply penetrated with a love for its God.
To such a soul, sacrifices are pleasing,
and punishments and restraints become
agreeable. It imagines that it cannot
give God too many proofs of its love.
The just man observes, without effort and
without repugnance, the laws which love
has engrpved on his heart. Can I re-
cognise myself in this portrait? — can I
believe that I love you, O my God, whilst
I feel so much repugnance in obeying
you, whilst I mingle so much reserve and
so many infidelities with my obedience ?

JANUARY 4.

ON THE FEAR OP GOD.

I. The obligation of loving God does not
exclude the obligation of fearing him.

Love and fear are not incompatible
sentimentK We love our parent, and we
fear him. A faithful servant loves his
master, and he dreads him. These differ-

-M.^^aLs ■ ~

FOR JANUARY.

ent sentiments arise from the different
relations under which the same object is
presented to our view. When I consider
that God has created me, when I reflect
on what he is in himself, and on the
graces which 1 have received from his
bounty, I feel that I owe him everything :
I love him more than myself.— But when
I think on the terrible effects of his power
and justice, a religious fear takes posses-
sion of my soul. I humble, I annihilate
myself before this all-powerful Master,
and inexorable Judge,

II. This fear alone is not sufficient to
fulfil our obligations in all their extent.

It is only the beginning of his wisdom ;
it ought to lead us to the practice of all
precepts, and the first is that of love.—
You who fear the Lord, says the wise
man, be not contented with that, love
him also. Qui timetis Dominum, diUgite
ilium. God has never particularly said ;
''Fear me with your whole heart;" but
he has said one hundred tim_es : " L^ve

. Jij- ■^jrfsiw?'^ *Mifflfc^'

»9^» •MMaMkfl ink '

me with your whole heart." Now if love
ought to occupy the whole heart, fear
should not enter it except to introduce
love and to be lost in love. "Fear God
and observe his commandments, begin-
ning by the first, which includes all the
rest, for this is all man.'' In this consist
the salvation, bliss, and perfection of man.

' JANUARY 5.

ON THE REFERENCE OP OUR ACTIONS TO GOD.

I. Every action which cannot he referred
to God, is vicious in itself.

An action is referred to God when we
propose to ourselves in performing it an
end that is laudable, useful, a.. or thy
of God ; when it is offered to him, when
we act for his glory, and in conformity to
his will. If an action be such that we
cannot absolutely propose to ourselves
in it such an end, it must necessarily be
vicious in itself, and consequently un-
worthy of the J cceptance of God. What
a vast field for reflection does not this

\i^s&K^m^

FOR JANUARY.

principle open to our view ! Dare I offer
this action to God ? Dare I think or say
anything contrary to his will, or which
will not contribute to his glory? Un-
doubtedly not. Therefore, I ought to ab-
stain from such an action. God cannot
be glorified unless by actions which are
stamped by wisdom, justice, and sanctity,
and I cannot sanctify myself but by ac-
tions which will glorify him.

II. Every action which a Christian soul
does not refer to God, is defective in its
motive :

For if it do not seek to please him, it
then endeavours only to satisfy itself. It
acts only to please its self-love, its ambi-
tion, its cupidity, its effeminacy, its vani-
ty, and its intemperance. Now, who
doubts but that a motive like these, ren-
ders an act defective ? " Whether you
eat or drink," says St. Paul, " do all for
the glory of God." Is it a counsel or a
precept ? It is evident that it is a precept.
Evervthinff e-ood- Inr ' ' -

tsj-i-.v, ctiiu liijciui,

iiH^I—

MEDITATIONS

that is done in the world, is done by the
influence and concurrence of the Divine
will and power. We should therefore re-
fer it to God : he is its first principle ; it is
then just that he should be its last end.

JANUARY 6.

ON SCRUPLES.

I. There are reasonable scruples which
we ovght to have.

Be scrupulous for having violated the
laws of God and the Church, for having
weakened or helped to despise religion
and the truths of faith, for having com-
bated by your discourses or actions, the
maxims of the gospeK This scruple is
just and lawful ; it is reasonable and
well-founded. In such a case listen to
the voice of your conscience : it; is the
voice of God.

IL There are pernicious scruples which
toe ought to avoid.

If a reasonable scruple be a virtue, one
that is carried to an excess, becomes a

\JtJ^J!i.i^f.^M^ .

considerable and most pernicious fault.
A scrupulous person of this kind disturbs
and torments himself, he judges himself
with too much rigour, he makes a crime
and a monster of everything. He places
the principal and accessory in the same
scale, and makes no distinction between
what is essentia! and what is unimport-
ant Let us pray to the Lord to enlighten
us on the regulation and extent of our
duties; let us not serve like the gross and
carnal Jews, in a spirit of fear and slavery.
Let us go to him with tlie same confidence
which children have in a parent by whom
they are tenderly loved. — Let the peace
and joy of the Holy Ghost be always in
our hearts, for everything that brings
only trouble and discouragement, comes
from the spirit of darknessL

JANUARY 7.

ON THE I.OVE OP OUR NEIGHBOUR.

L It consists in not doing; to another what
we would, nnf inish in h^ fl^'no tn ^••«*.o^f->.^«

••*«*»pl

--".'--_•- » w

»*»«»«*>

If r

" Thou shalt love thy iieighboiir as thy-
self." Behold the principle from which
spring: all our duties with regard to our
neighbour : we ought to love him as our-
selves. Our self-love, this guide so de-
ceitful and dangerous, is then the most
excellent master that we can consult on
the love of our neighbour. Listen to it,
and it will tell you that it feels itself
wounded when it is opposed, when it is
mortitied or humbled by bitter reproaches,
by stinging railleries, by contemptuous
airs, by spiteful and disagreeable words,
by wicked detractions or black calumnies.
Spare your neighbour, therefon% those
unpleasant things which you feel so sen-
sibly, and which you have so much diffi-
culty in enduring. Treat his self-love as
you would dejire your own to be treated,
and you will be right.

II. It consists in doing for our neighbour
everything that we would wish him to do
for us.

We are, then, obliged to succour him in

oppression, to sustain him in weakness,
and to comfort him in affliction.—Can a
Christian be less charitable than that Ro-
man emperor who said to his courtiers,
when he had passed only one day without
doing^ good : " My friends, I have lost a
day ! " He did not reckon amongst the
(lays of his life those that were not mark-
ed by some act of goodness.

JANUARY 8.

ON THE EXTENT OF THE PRECEPT OP LOVING
OUR NEIGHBOUR.

I. It is immense in its extent.

It extends to all men without exception.
Every man is created to the image of
God. and if- we love God, we ought to
cherish and respect his image wherever
we find it, without any regard to states
and conditions. The great and the humble,
the rich and the poor, are all brothers in
Jesus Christ, and ought to be united by
the same ties of charity and love. Neither
should we regard difference of nations • I

— -Z_J

•'I

'i:

','

MEDITATIONS

there is in Christ Jesus nr >her Jew, nor
Gentile, nor Greek, nor Barbarian. The
whole human race forms but one family,
of which God is the father, the chief and
the sovereign. Nor difference of religion :
the charitable Samaritan had compassion
on the unhappy Jew who was covered
with wounds, although he professed a dif-
ferent religion; and this Samaritan is
proposed to us as a model.

II. The love of our neighbour ought to he
regulated in its effects.

No one should be excluded from our
charity ; but there are some to whom we
ought to give a preference in the exercise
of this virtue. Those who are bound to
us by the ties of blood, those who serve
ns, and labour for us, those whose wants
are more extreme, and whose evils are
more pressing, and more deplorable, en-
joy more particular claims on the effects
of this universal love. There should be
order and regularity in everything.— Hap-
py is he who can say with the spouse in

FOR JANUARY.

23;

the Canticles : - It is the Lord who reg^
lates and guides me in my works of chari-
tj and mercy." Ordinavit in me chart-
tatem.

JANUARY 9,

ON THE DEFECTS OF OTHERS.

I. The defects of others should serve to
make known to us our own.

We necessarily live with men who are
full of defects. Who is there that has not
some ? Deficiencies of the heart and spirit,
of the character and humour, of conduct
and manner. If one were to close his
eyes m order not to perceive them, they
would become sensible by their effects
Now, the first use which a Christian
ought to make of this knowledge, is to
say to himself: "If this man has such or
such a fault, have I not myself similar or
greater ? Open, O my God, the eyes of
my self-love ! Alas! I am ignorant of my
own faults, and am enlightened^nly on
the faults of others.

MEDITATIONS

II. They should serve to exercise our
patience.

He that is in power is, without doubt,
to reprove and correct the faults of those
that are subject to him ; but, nevertheless,
he will always have enough to exercise
his patience. Patience is a necessary
virtue ; in order to practise it we must
suffer^ and great sufferings are not com-
mon. Those which we experience from
the defects of others are a constant and
daily trial, which furnishes us with more
frequent opportunities of meriting heaven.
Let us imitate, in this respect, the un-
alterable tranquillity of the God of all
power, who so patiently bears with the
vices of his creatures. — "Charity is pa-
tient," says the apostle ; " it suffers all
things, it endures all things."

JANUARY 10.

ON THE RENUNCIATION OF OURSELVES.

I. WJ^fit is this renunciation ?

It is a disposition to quit all, to lose all,

ise our

; doubt,
)f those
theless,
ixercise
cessary
e must
ot com-
56 from
ant and
h more
[leaven.
the un-
[ of all
nth the
is pa-
fers all

VES.

lose all,

o sacnfice all, and to endure all, rather
than commit the smallest crime. It is a
submission of all our passions to the sway
of i-ehgion and duty. We renounce our-
selves when we restrain ourselves, when
we mortify our self-love and natural in-
clmations, to observe the law of God
This renunciation extends to everything
(hat can offend God; it influences entirely
whatever we do to please him. It in-
eludes the entire sacrifice of ourselves,
that absolute preference which wc owe to
our Creator.-It is the abridgment of the
gospel, the principle and foundation of the
whole morality of Jesus Christ.

II. Is every Christian bound to renoun'-e
himself ?

Yes, undoubtedly; Jesus Christ has
said It m express terms : " If any one
wishes to come after me, let him renounce
h-mse f " And lest we should imagine
that this rigorous precept was addressed
only to those who are obliged by the

sanctity of their state fn «„

« J. Ji •

i^AircLOFai-

MEDITATIONS

nary perfection, St. Luke has taken care
to remind us that he said it to all with-
out exception. Dicehat ad omnes. Whe-
ther you be rich or poor, on a throne
or in a cottage, you must renounce your-
self if you wish to be a true Christian.
Without this renunciation you will al-
ways prefer your own glory, your own
will, yotir own satisfaction, to that of
your Sovereign Master. Dispense a sin-
gle man from this obligation, and you
will dispense him from the obligation of
loving God ; you will dispense him from
being a Christian.

JANUARY 11.

ON THE OBLIGATION OF CARRYING OUR CROSS.

I. Every Christian is obliged to carry
his Cross.

** If any one wishes to come after ine,"
said the Saviour, speaking to all, "let
him carry his Cross." Tollat crucem suam.
And what is the cross that we are obliged
to carry? There are many crosses, be-

FOR JANUARY.

cause, in the language of the Scripture,
the word cross signifies pain and sufl^er-
ing. We should therefore carry— 1st,
The cross of our stale ; no one is exempt
from this. 2d, The crosses which God
sends us, the illness, the sufferings, the
sensible and painful losses. 3d, The cross-
es which we have to suffer from men ;
their contradictions, their malice, their
perfidy and ingratitude. 4th, In fine, the
crosses which we impose on ourselves by
the mortification of our senses. When
we carry all these crosses with submis-
sion, they unite us to that crucified God
who alone, by his grace, can render them
of infinite price and value.
II. He is obliged to carry his cross every day.
ToUat crucem suam quotidie.
Because there is no day in which he
should not restrain, contradict, and mor-
tify himself, in order to observe the law
of God— no day on which he is not
obliged to make a thousand sacrifices,
painful to nature and self-love, which lik

r»n

MEDITATIONS

^1 -^

him to Jesns crucified. What do 3^011
think, therefore, O my God, of those days
of pleasure and amusement when we are
occupied only in satisfying our passions
and caprices ? Can we by a life so aban-
doned to idleness and the profane joys of
the world, hope to fulfil the obligation of
carrying our cross? Can it give us the
least res^emblance to Jesus Christ ?

JANUARY 12.

ON TWO DIFFERENT WAYS OF CARRYING OUR

CROSS.

I. We may carry our cross on our body.

Either by sickness or the pains which
accompany it— involuntary crosses which
do not depend on us, and which we are
obliged to suffer in spite of us — or by mor-
tification of the senses, by withdrawing
from the delights and conveniencies of
life, by fasting and other exercises of
penance, which are voluntary crosses,
and may become excessive if they pass
beyond the bounds of Christian prudence.

FOR JANUARY.

Thos^ who live in tho world can rarelv
practise habitually the same austerities as j
solitaries. They are obliged to avoid
everything that would deprive them of
that strength which is necessary for the
faithful discharge of all the duties of their
state ; but they can have other sufferings
and mortifications which will supply their
plnce.

n. Wc ma?/ carry our cross on our heart.

And this manner of carrying it has no
iimits. The powers of the heart are al-
ways greater and more extensive than
those of the body ; they are infinite and
immutable. When the heart pleases, it
can embrace, by its desires, everything
that the body is unable to endure. The
latter succumbs, and is easily broken
down under the weight of its evils, whilst
the former can always act and always
desire. Without quitting my occupation,
without deranging my affairs, without
excitmg the attention of men, I can desire
the torments of the mnrf^r...

«-IlU tuu

MEDITATIONS

austerities of the anchorets. I can be
disposed to suffer, and thus I may carry
the cross of Jesus Christ in my heart, and
in the interior of my soul. What, O my
God, can be more capable of sanctifying
me than this constant and habitual union
with all the rigours of your cross ?

, JANUARY 13.

ON THE SENTIMENTS WHICH A CHRISTIAN SHOULD
HAVE IN CARRYING HIS CROSS.

I. A Christian ivho considers his suffer-
ings in relation to Gody ought to suffer with
resignation.

God is our master, and nothing hap-
pens in the world which is not permitted
or ordained in the counsels of his wisdom.
We should, therefore, humbly submit to
his holy will. It will be accomplished
in spite of us, and we are culpable if we
do not follow it. "There is no counsel
against the Lord," says the wise man.
Non est consilium contra Dominum. No
force, no prudence, no counsel, can

prevail against him. Our views are too
narrow, and our measures too weak, to
arrest the course of his eternal designs.
What remains for us then but to pros-
trate our heads, and bend our knees, under
his all-powerful hand, and repeat this me-
morable word of the most unfortunate,
and the most patient of men : "The Lord
has given me these blessings; he has
laken them away. He has accomplished
his will : may his name be blessed !''

II. A Christian who conddcrs his suffer-
ings with regard to himself, ought to suffer
with joy.

1st, Because sufferings make him re-
semble Jesus Christ, a resemblance which
is a sign of salvation, and a mark of pre-
destination. 2d, Because they increase
the treasure of his merits, as a " moment
of light tribulation worketh in us an im-
mense weight of glory." This is what
made the Apostle St. Paul say— I am
pleased with my afflictions, and I swim in
joy in the midst of the tribulations that

MEDITATIONS

surround me ; and St. Andrew, at the sight
of the instrument of his sufferings— 0
happy, and precious cross ! O bona Crux !
and St. Teresa — Either to suffer or to
die ; and another servant of God— Not to
die, O Lord, hut to suffer.

JANUARY 14.

\ ON IMPATIENCE.

I. Impatience is pernicious in consequence
of the faults which it makes us commit.

I do not here speak of those first mo-
tions which the vivacity of temper mav
produce in us against our will ; these are
the unhappy remnants of original sin
which we cannot destroy, and which we
are obliged to combat and subdue. I
speak of that free and deliberate impa-
tience which disturbs the serenity of our
soul, and which produces angry words,
threats, haughtiness, and sometimes oaths
and blasphemies. Consider the number-
less faults against charity and humanity,
that you commit every day in conse-

FOR JANUARY.

qiienee of a vi('e which appears trivial, to
which you abandon yourself without re-
morse, and which you confess without
sorrow, and you will be terrified.

II. In consequence of the advantages we
lose hy it.

Salvation does not always depend on
great sacrifices: the opportunities for
making them are rare. It depends on
our fidelity in performing our duties, in
suffering with patience, and even with
joy, the contradictions and vexations
which are to be found in every state, the
faults and negligences of those who serve
us, the delays and annoyances which
afflict nature in what it desires with
greatest ardour. Behold w^hat ought to
fill that treasure of merits which Jesus
Christ exhorts us to lay up for eternity,
and which we forfeit by our impatience.
L JANUARY 15.

I ON MURMURTNGS.

I. To 7nurmur at the afflictions rchich God
sends us, is to attack his providence.

iitliiisii

MEDITATIONS

It is he who wills and ordains them.
If, therefore, we murmur or complain, we
rise up against him, and revolt against
his orders. Nay, more : by thus contra-
dicting the will of God we necessarily fall
into contradiction with ourselves ; for
after having said to him in his prayer:
*' Lord, may thy will be done on earth as
it is in heaven," we murmur because this
will is accomplished. We submit in ap-
pearance when we pronounce these words,
and we retract, we revoke, we disavow
them, when we murmur at afflictions.

II. To murmur at the afflictions which
we suffer from men, is to doubt the Almighty
power of God.

It is true, that he does not ordain the
effects of man's malice, because he neither
is, nor can be the author of sin : but he
permits them, and if he did not permit
them, men would not have power to in-
jure us. It is not, therefore, God who hat
inspired this enemy with the wish which
he has to injure you ; but it is God who

s them,
ain, we
against
contra-
rily fall
Bs ; for
prayer :
?arth as
use this
; in ap-
3 words,
lisavow
ions.
s which
Umighty

lain the
neither
; but he
permit
r to in-
who hat
i which
rod who

i
i

FOR JANUARY.

has given him the power ; it is God who,
in arming him with this deadly power,

permits him to exercise it against you.

" When a man strikes you," says St. Au-
gustine, "you ought to imagine that the
hand o^: the Lord is always concealed
under that of a man ; the one acts, and
the other permits— the one strikes the
blow, and the other allows it to fall. Do
not, therefore, regard the former, recog-
nise the superior power of the latter, and
be patient." Prorsus ad Deum tuum refer
Jlagcllum tuum.

JANUARY 16.

ON AMBITION.

I. Ambition makes men artificial and
hypocrites.

It wishes to elevate itself at any price ;
it will sacrifice any virtues it may possess
in order to arrive at the honour or dignity
which it desires. The entire language
and conduct of an ambitious man are
ialse. He affects great disinterestedness,
i

> I!

wrr ■ >c'

i *>

MEDITATIONS

although he is possessed by a spirit of in-
terest—a modesty which reaches even to
humility, although he is filled with the
spirit of pride— a sincere respect for re-
ligion, although he is always ready to
abandon it in order to advance his fortune.
A false friend, a false Christian, a false
devotee, he has no zeal, nor attachment
except for his own aggrandizement. This
base and interested passion corrupts and
destroys all truth in the heart ; it does
not suffer the least trace, the smallest
spark of true virtue to exist there.

II. Ambition renders men cruel and in-
human.

It sacrifices everything, and will spare
nothing to satisfy itself. What rivers of
blood, and what torrents of tears have not
been made to flow in the world by the
greedy and insatiable ambition of con-
querors ! What animosities, what hatred,
what fury, what cruel vengeance, what
black perfidy does it not every day pro-
duce amongst those who strive to supplant

t of iti-
;ven to
ith the
for re-
ady to
irtuiie.
I false
;hment
;. This
>ts and
t does
nallest

nd in-

spare
ers of
ve not
by the
f con-
latred,

what
y pro-
)plant

each other ! To what excesses of cruelty
and injustice do they not venture ! O my
God, what is man when he abandons thee,
in order to receive and establish in his
heart an idol which he adores in preference
to thee !

JANUARY 17.

ON FLATTERY.

I. A. Christian should never flatter.

Flattery supposes an interested desire
to please, at the expense of truth. What
is more contrary to the spirit of Chrioti-
anity than such a design ? A true Chris-
tian always seeks to please his God, who
is truth itself, and he loves rather to dis-
please men, than to offend him. If he
avoids telling them unpleasant truth,
when he is obliged to manage their de-
licacy, he avoids still more carefully ihe
nourishing of their self-love and pride by
lying flatteries.

II. A Christian never wishes to he flat-
tered.

: -— i

> r

MEDITATIONS

He is rather anxious to know his faults
for the purpose of correcting them. He
dreads flatterers as the most dangerous
enemies of virtue, and he prefers the use-
ful reproaches of a severe and stern censor
who pardons nothing, to the insidious lan-
guage of a flatterer who applauds every-
thing. He knows that his self-love is
already^ too capable of misleading him,
and that it does not require the assistance
of complaisant and artificial men with
their artful praises. He does not pretend
to establish his merit on their vain ap-
plauses ; he disdains to do so ; he despises
all human glory, and is sensible only to
that of God.

JANUARY 18.

ON RICHES.

I. We may by a detachment from riches
sanctify ourselves in the midst of wealth.

One is not obliged actually to divest
himself of them in order to secure his
salvation. This exterior renouncement

FOR JANUARY.

is a counsel of perfection; but the interior
renunciation is a precept. Yes, every
Christian is strictly obliged to be ready to
lo e and sacrifice all his goods sooner
than violate the lavi^ of God. It is in this
true, sincere, habitual and persevering
disposition that that detachment consists,
without which we cannot be saved. You
are not even allowed to divide your heart
between God and your riches. 'You
cannot," says the Lord, «' serve two
masters at once."— You must choose be-
tween one and the other— to belong en-
tirely to God, or entirely to riches. To
whom will you give the preference?

II. By the good use of riches.

You are only the depository and steward
of them ; you have not power to employ
them in all the useless and disorderly
purposes which are suggested by your
caprice. The us.e which we make of
them, should be always conformable to
the laws of justice, charity, and Christian
temperance — of justice, in order to ren-

'M'M

der every one his own— of charity, in
order to succour the poor— of Christian
temperance, in order to confine ourselves
to what is purely necessary, without ex-
tending our outlay beyond the indispen-
sable exigencies of our condition. What
reflections are not suggested by these
maxims ! What reasons have we not to
fear and^ tremble for the salvation of the
rich !

JANUARY 19.

ON MEEKNESS.

What ought to be the principle of that

meekness which is recommended to us in the
gospel ?

We behold meek souls, but their meek-
ness is only a natural virtue, a virtue of
constitution which requires no effort, and
which consequently can have no merit.
We see others who are meek only because
they are insensible ; nothing troubles
them, because nothing affects them.—
Others, in fine, have only an artificial

FOR JANUARY.

and hypocritical meekness, which appears
m their countenance and their discourse,
and which serves only as a cover for the'
dark sentiments of their soul. Evangel-
ical meekness is not, therefore, a gift
of nature, it is susceptible of feeling, it
is free from dissimulation and artifice.
It is a gift of grace ; it has for its princi-
ple that divine charity which " beareth
all things."

11. What are its effects ?

1st, It renders us agreeable to God,
who particularly cherishes meek and
compassionate souls. David was so per-
suaded of this that he beheld no quality
more capable of obtaining the graces of
God. Lord, said he, he mindful of Da-
md, and above all, remember 'that spirit
of mildness and meekness which has al-
ways tormed his character. 2d, It renders
us agreeable to men who are alienated
from us by the harshness of the opposite
vice. 3d. It enables us to correct the
faults of those who are entrusted to on-

MEDITATIONS

care. 4th, It is almost infinite in extent,
and consequently has very great merit in
the number and continuity of its sacri-
fices.

JANUARY 20.

ON THE STATE OF PERFECTION.

1. Every Christian is not obliged to em-
brace a htate of perfection.

This state consists in retiring from the
world, in quitting its goods, and being
obliged by particular engagements to the
practice of the evangelical counsels ; it
is the state of the perfect. — Jesus Christ
does not oblige us to embrace it. "If
you w^ish to be perfect," said he to the
young man w^ho begged him to shov^ him
the M^ay of salvation, " sell all your goods,
give them to the poor, and follow me."
If you wish : Si vis. He was then free
either to wish it or to abstain from it.
No precept was given him, but a counsel,
the practice of which was left to his own
option. It sometimes happens that a dis-

FOR JANUARY.

gust for the world, joined to a great
desire for our salvation, induces us to
quit it for ever. This is an illusion, par-
ticularly when we are bound to the world
by indissoluble ties. Sanctify yourself in
your state. This is what God requires of
you, this is the true means of pleasing
him, and of meriting heaven.

II. Every Christian is obliged to aspire
to the perfection of his state.

" Be ye perfect," said the Saviour, " as
your heavenly Father is perfect ;" a sen-
tence which can be u lerstood only of
the perfection that is peculiar to each
state, as Jesus Christ did not wish to
derange the order of society by his pre-
cepts. It is, then, to the perfection which
belongs to your state, that you ought to
aspire, for this you ought to labour in-
cessantly every day of your life. Sup-
port me, O Lord, in so long and so difficult
a labour. I am weakness itself; my
strength and my perseverance can come
only from thee.

^jttk

MEDITATIONS

JANUARY 21.

ON THE STRAIGHT WAY.

1. It is the only one that leads to heaven.

Arcta via est quce ducit ad vitam.

Because it is the only way in which
man is entirely occupied with his duties ;
in which he separates himself as much
as possible from everything that is mere
pleas^ire and amusement, in which he la-
bours incessantly to mortify his senses
and subdue his passions. It is called
straight because it restricts nature and
self-love, and is ever careful to restrain
their motions, and repress the unbridled
licentiousness of their desires. This is
the way of sanctity and justice ; it is the
way of the elect. We retire from it by
grievous sins ; we re-enter it by penance.
Even the just falls sometimes in it, but
he raises himself again — his falls are rare,
and he is always careful and ready to
repair them.

II. Those who lead the ordinary life of
the world do not walk in the straigM way.

Their life is but a series of days sacri-
ficed to ambiti'iii, avarice, or pleasure.
Such a life is the way of perdition. In it
cupidity triumphs, religion is forgotten
or unknown. O great God, at what a
distance are not worldlings from the
straight way ! Alas ! all lose themselves,
and wander in that " broad and spacious
way" that leads to hell. In which of those
two ways have you hitherto walked?

JANUARY 22.

ON THE NECESSITY OP ADVANCING IN VIRTUE.

1. We should ev)ery day make new pro-
gress in virtue, in order to fulfil the obli-
gation of attaining the perfection of our
state.

This perfection is not the work of a
day. Justice and sanctity are a course,
in wliich we have always a step to make.
If you do not advance, if you suspend
your course, you are guilty of negligence ;

you lose sight of the object that should
continually engage your attention.

II. We should every day advance in per-
fection, in order to resist that natural incli-
nation which would withdraw us from it.

This irregular inclination is an enemy
which we carry within us, and which
seeks only to lead us astray. It is al-
ways r^ady to attack us by force or by
surprise. Now, if you cease to fight
against it for a moment, it will be sure
to obtain the victory. Labour then,
without ceasing, to subdue pride and
vanity, sloth, and the love of pleasure,
which dispute with virtue for the empire
of your heart. Every offer which you
make to subdue them is a step towards
perfection; you will increase by it the
treasure of your merits. The true faith-
ful Christian, says the Saviour, is like a
skilful merchant who wishes to lose
nothing, but turns everything to profit.
Shall it be said that you have less ardour

FOR JANUARY.

and avidity for the treasures of heaven,
than worldlings for those of earth ?

JANUARY 23.

ON DISCERNING GOOD AND BAD EXAMPLES.

1. A Christian should be on his guard
against the contagion of had example.

The world is filled with it ; we every-
where meet nothing hut sinners who
make no scruple o( violating the laws I
of God, hypocrites who use religion for
their own purposes, and impious men
who seek to render it odious or contemp-
tible. Mourn at the sight of those dis-
orders, and fear to imitate them; place
yourself under the protection of the God
of virtues; beseech him to cover you
with his wings, and to prevent this con-
stant and dangerous communication which
you are obliged to have with sinners, from
defiling the beauty of your soul. Un-
ceasingly implore the succours of his
grace both for them and for yourself; for
them, in order that he may move and

MEDITATIONS

convert them ; for yourself, that he may
preserve you from the contagion of their
bad examp]!\

II. A Christian should he careful to pro-
jit hy good example.

All sanctity, all light, is not extin-
guished in Israel. We find even in the
world examples of virtue, and pious and
faithful Christians — in a small number,
it is true, but this is the small number of
the elect. Wc should profit by their ex-
ample, and say to ourselves — Non potcro
quod isti et istcB ? Wh\ annot I live as
holily as such and such persons who are
in the same state of life? Nothing is
more easy than to discern between good
and bad example. Take the gospel and
compare the example with the rule. If
it be conformable to it, you should follow
it, and profit by it. If it differs from it
ever so little, it is a bad example.

le may
f their

to pro-

extin-
\n the
LIS and
umber,
iher of
eir ex-
potcro
live as
ho are
ling is
n good
►el and
ale. If
follow
from it
le.

FOR JANUARY.

JANUARY 24.

ON THE EXAMPLE OF THE MULTITUDE.

I. We easily console ourselves by the
example of the multitude.

It is a torrent which drags us along.—
We fancy we are at liberty to march in
the track of the greater number ; we are
afraid of appearing singular; we look
upon the ordinary conduct of men as an
example which justifies us. We forget
this maxim which is so reasonable and
so true— that in order to be right we must
not follow the most frequented, but the
surest road. Non qua itur, sed qua eun-
dum est,

II. This example of the multitude should
rather fill you with alarm than confidence •

Since Jesus Christ has laid down the
conduct of this multitude as an infalliole
mark of reprobation. Because he has
warned us that the far greater number
walk in the broad and spacious road that
leads to hell. Whence it follows, thrt
1 '- 1

.1 1

MEDITATIONS

we must have a singular virtue, and lead
a life entirely diiferent from the world, in
order to be s^^^ved.

JANUARY 25.

ON SINGULARITY.

I. There is a vicious singularity which
we ought to avoid.

The exjterior practices of religion may
vary according to the different states in
which we are placed by Providence, i
Christian piety has neither the same ef- i
fects nor the same duties in the world as
in the cloister, or in the secrecy of soli-
tude as in the commerce of society. Such
an action, such an exterior practice of
piety is holy, generous, heroic ; but it is
not suitable to your state. You should
therefore abstain from it. Remain al-
ways within the limits of a sound discre-
tion, be satisfied with observing the law
of God, with simplicity, and without eclat,
pomp or affectation.

s^'gi^*.

FOR JANUARY.

II. There is a necessary singularity of
which we should not be ashamed, ^

It is that which distinguishes our life
and conduct from those of sinners. There
is so much disorder in the world, that
the most simple piety, which ought to
be most common, appears singular in
its eyes. But this is a singularity which
IS necessary and indispensable, and for
which a Christian should never blush.
All men are subject to the law of God ;
and when we'remain within the letter of
this law, without making any addition
to it, if the world advise us to recede, we
should not listen to its voice. This would
be to blush for the gospel, to sacrifice re-
ligion to a weak complaisance for this
world that is reproved and cursed by God,
a world which condemns without distinc-
tion everything that is opposed to its er-
rors and its vices.

-t»««5^^S*.

)(

MEDITATIONS

JANUARY 26.

ON THE DIFFERENCE BETWEEN MORTAL
' AND VENIAL SIN.

I. All sins are not equal ; some are mor-
tal and others venial.

God does not view in the same light
the lie of excuse and the black calumny,
distractidn at prayer, and the total aban-
donment of that sacred duty. Mortal
sin is the death of the soul ; it deprives
it of the light of grace. Venial sin
places it only in a state of languor and
weakness : the one renders it entirely
odious to its sovereign Master ; the other
merely makes it disagreeable in his eyes.
With the one you cannot receive any
sacrament without profaning it by sacri-
lege ; with the other you derive less fruit
from the sacrament because you receive
it with less purity. The one is like death,
which totally destroys ; the other like
sickness, which weakens the body without
destroying it. The one will be punished

in the next life by eternal sufferin^sTThe
other by most vigorous pains, but of lesser
duration.

11. This difference should not prevent
you from having a great horror of venial
sin.

1st. It is always an offence a-ainst
t^od; should we require any other con-
sideration to make us hate, fear, and avoid

u .u . '""'^ ""' '''"'-'^y^ certain'
whether this sin, which seems venial to

us, does not appear mortal before our
sovereign Judge ; his thoughts and judg-
ments are as far removed from ours as
heaven is from earth. He perceives in
our actions a thousand defects which
escape our notice, because we are guided
by the false ligl,ts of our self-love. 3d
Venial faults, when multiplied by our
neglect and tepidity, insensibly dispose us
for great crimes, according to that saying.

He that despises small faults will fall
by httle and little into great ones "

JANUARY 27.

ON ATTACHMENT TO VENIAL SIN.

I. In what does this attachment consist ?

In committing voluntarily and habi-
tually, without scruple or remorse, a sin
that appears light in our eyes ; in confess-
ing it without sorrow or any desire of
correction ; in saying to ourselves : " This
is only a venial sin, I, therefore, need not
be afraid to commit it." It is thus we
accustom ourselves to numberless lies in
conversation, distractions in prayer, negli-
gences in the service of God, and the
practice of our duties. vVe do not wish
to fail in what is essential, but we neglect
everything else, and look upon it as
nothing.

II. This attachment is very criminal in
the sight of God.

1st. If a sin of frailty be an evil, what
must not one be, that is committed through
habit, and with reflection ? 2d. Is it Tby-
ing God, is it showing that we have the

FOR JANUARY.

least idea of the respect and obedience
which we owe him, is it observing the
first commandment, to fall habitually and
voluntarily into all venial faults when
occasion offers, because they are not great
crimes ? What would a king think of a
subject who promised to obey him in such
a limited manner, that he would abstain
only from crimes that deserved death?
3d. It is very much to be feared, that
those, who are so strongly attached to
venial sins, are not in the state of grace.
And if the case be so, what should not a
person do to correct such a disposition ?
Let us, therefore, pass over nothing.
Every thing is great in the service of
God ; every thing in it, is of the utmost
importance to our souls.

JANUARY 28.

ON PURITY OF HEART.

I. Purity of heart is rather an assemblage
of all virtues than of one in particular.
It is for this reason that it alone can

iil

MEDITATIONS

render us worthy of the vision and enjoy-
ment of God in heaven. " Blessed are
th(^ clean of heart, (says the Saviour,)
for they shall see God." Why is this
vision of God promised only to those who
have a pure heart ? Will it not be granted
to the humble, the charitable, the peni-
tent, and mortified ? Yes, undoubtedly ;
but Jesus Christ here speaks of purity of
heart alone, because it alone comprises
all other virtues. If you have a pure
heart you must of necessity be humble,
patient, charitable, penitent, and mor-
tified.

II. Purity of heart forms an union of all
virtues, without any mixture of vice.

This exemption from mixture and
change is what properly constitutes the
essence of purity— elements are pure when
they have received no change which
would affect the simplicity of their nature.
Light is pure when it is obscured by no
cloud. Faith is pure when it is submis-
sive to all revealed truths, without any

FOR JANUARY.

mixture of error. Charity is pure when
it is attached to God, without any divi-
sion of its love. This purity of heart ad-
mits no thouf^ht or desire which could
wound the delicacy of grace. The least
criminal attachment, the smallest vice
established in the soul, is sufficient to
destroy it.

JANUARY 29.

ON THE MEANS OF ACQUIRING PURITY OF

HEART.

I. Tkosc means are an extreme vigilance
over ourselves.

" My son," said the wise man, " guard
your heart with all possible care, because
from it proceeds life." And what life ?
The life of grace. One single thought,
one single desire, one look, one word Con-
trary to the law of God, is able to take
away from you this precious and super-
natural life, which is preserved only by
purity of heart. Be always, therefore,
attentive both within and wi'th^nt r^i^^^

MEDITATIONS

all the avenues of your heart and all the
doors of your senses to the enemy of your
salvation, who endeavours to enter in.
His poisonous breath is every where, and
is always ready to infeet you. Place,
therefore, a bridle on your desires and a
gate upon your lips, that your heart may
not be ^profaned, cither by the disorder of
your thoughts, or the indecency and malice
of your discourses.

II. Constant recourse to the grace of
God.

Weak and frail man can never preserve
purity of heart in the midst of the dangers
of the world, if he be not continually
aided and sustained by grace ; he will
fall, he will go astray every moment, if it
do not come to his succour. He should,
therefore, implore it ; nothing should pre-
vent him from raising up his heart to God
to say to him : " Do not abandon me, O
Lord, to my own weakness." Be always
with me that you may enable me to pre-
serve the purity of a heart which you

FOR JANUARY.

have created only for yourself, and which
should belong to you alone.

JANUARY 30.

ON THE PURITY OF THE BODY.

I. A Christian should have a horror of
all sins contrarij to this virtue, because his
body has become by baptism the temple of
the Holy Ghost.

In Scripture, the creation cf the world
IS specially attributed to the Father, the
redemption to the Son, and the sanctifica-
tion to the Holy Ghost, who is for this
reason called " the Sanctifying Spirit." I
Thus, at the very moment a person is I
baptized, he is sanctified, and the Holy
Ghost takes possession of his body and i
souL—You have been washed and sanc-
tified and justified in baptism, said St.
Paul, by the virtue of the Holy Ghost.
Now this consecration, though interior
and hidden, is still more efficacious than
the consecration of churches and altars,
which we behold every day.— And if we'

Ili

MEDITATIONS

fear to profane those exterior temples,
how much more should we not dread to
place the idol of pleasure in a body where
the Holy Ghost has taken up his abode !

II. Because his body becomes by com-
munion the Body of Jesus Christ himself.

The union of our flesh with that of
Jesus Christ, which takes place in this
sacrament, is so perfect that it is impos-
sible to conceive any thing more strict and
intimate. "Shall I therefore take the
members of Christ and make them the
members of a harlot?" asks St. Paul.
You cannot, therefore, any longer profane
your flesh without defiling, and at the
same time, crucifying his flesh a second
time.

JANUARY 31.

ON THE SEVERITY OF GOd's JUDGMENT.

I. Judge of it by these words of Jesus
Christ, which relate to sins of thought:
" You have heard that it hath been said
to them of old : Thou shalt not commit

■$^m:.

FOR JANUARY.

adultery ; but I say to you : Whosoever
looks at a woman so as to lust after
her, hath already committed adultery in
his heart."

Thus a look, a thought, a desire, is suf-
Tioient to render us guilty of a grievous
crime in the eyes of our Sovereign Judge.
What, then, must it be to spend an entire
life in the fixed and persevering habit of
those frightful disorders, thos<. abominable
crimes, which make nature blush, and
which bring trouble, disgrace, and deso-
lation, on families? What must it be to
repeat those crimes perpetually, and
multiply them beyond the hairs of our
head ?

11. Judge of it by those other ivords of
Jesus Christ, whkh regard sins in word:
" You have heard that it has been said to
them of old : Thou shalt not kill ; but I
say to you, whosoever shall call his bi'o
ther fool, shall be guilty of hell fire."

It is the Sovereign Judge who speaks
and pronounces these decrees. Who shall

MEDITATIONS

not fear, O Lord, the severity of thy jus-
tice ? Thou wilt punish not only the bar-
barous and cruel act of the hand that is
steeped in an enem/s blood, but also
according to their degree of malice, in-
jurious words, words of wrath and in-
dignation, which have given pain to our
neighbour.

\ FEBRUARY L

ON MURDER.

I. ** Thou Shalt not kill;' says the Lord.

This law prohibits all external murders
and consequently, 1st, Suicide, by which
life is destroyed in order to put an end to
suffering. 2d, Duels, in which those who
provoke, authorize or approve of them
are included. 3d, Precipitation, neglect!
or prejudice, in those trials which affect
the life oi man, and sometimes of many
men together ; such was the unjust decree
by which Assuerus commanded the mas-
sacre of all the Jews at the instance of
the cruel Aman. 4th, Wars, which are

enkindled only by ambition, or an un-
bridled desire of obtaining illegitimate
power.

IL Tliis law equally prohibits internal
murders which are committed in the art.

By desiring the death of an enemy who
has offended or persecuted us — by desir-
ing the death of a husband or wife whose
conduct seems odious and insupportable
to us — by wishing for the death of a
parent (who would believe it possible ?)
whom we are too long waiting to suc-
ceed ; for to what excess, O great God,
will not the heart lead when covetous-
ness prevails in it ! And of what horrors
is not that soul capable which thou aban-
donest, because thou dost abandon it !

FEBRUARY 2.

OK SWEARINC.

I. Swearing is forbidden by the law of
God. " 8wear not at all" says the Lord.

Consider 1st, The oaths that are for-
bidden bv this DTohibition. It is nftrtnin

MEDITATIONS

that it does not regard those oaths which
lawful authority requires us to make, on
proper occasians where the laws are to
be supported. We then call God to wit-
ness the truth of our statements, either
by lifting up our hand towards heaven
or by swearing on his holy Gospel, be-
cause we are authorized to do so by a
power which comes from God. 2d, What
God condemns, are unnecessary oaths in
which God's name is taken in vain ; im-
precations and execrable blasphemies.
How many are there, who from habit
cannot open their lips without an oath,
and who cannot utter the most simple
truths without outraging the Divinity,
and devoting themselves to death and
eternal torments !

II. Thesp (yaths canrtot he justified by any
pretext.

Some pretend that they swear and blas-
pheme without thinking of it, or paying
any attention to the meaning of their
words—that they do so through levity

FOR FEBRUARY.

and habit, but by no means through ir-
reverence. Those are wicked excuses.
If It be evil to commit them, it is greater
evil to make a habit of committing them.
Such a habit as this, always indicates
httle respect for religion— little regard for
the Majesty of the Most High who fills
the universe by the immensity of his pre-
sence—a senseless disorder in conversa-
tion, which can only be the effect of a
depraved heart and spirit.

FEBRUARY 3.

ON HUNGER AND THIRST AFTER JUSTICE.

I. Every Christian should hunger and
thirst of ter justice.

That is, he should have not less eager-
ness and ardour for the gifts of grlce
than a hungry and thirsty man has for
the nourishment of the body. The gifts
of heaven which sanctify him, the virtues
which render him agreeable to God, are
always the principal object of his desires.
With them he is occupied, them bp «^^i

Ira

MEDITATIONS

for them he hungers and thirsts. It fre-
quently happens that those, who desire
the goods of the body with the greatest
ardour, fail to obtain them ; but, when we
sincerely seek the goods of grace, we are
sure to find them ; when we ask them
with a lively faith, we are sure to obtain
them, and we experience the truth of that
saying of Jesus Christ, " Blessed are they
who hunger and thirst after justice, for
they shall be filled."

II. It is hy this spiritual hunger and
thirst, we ought to judge of the state of our
conscience.

Am I solely occupied with the desire of
my alvation ? Do I really hunger and
thirst after justice ? Can I say to God
with the same truth as the prophet, " I
thirst after you, O Lord ! as the wearied
stag thirsts after the fountain of water ?"
As a disrelish for food makes us fear for
the health of the body, so our soul is in
danger of losing sanctity and justice if it
cease to desire them.

)

FEBRUARY 4.

ON THE EYE THAT SCANDALIZES.

L By the eye, that scamMizes, is meant
every occasion that leads into sin.

If you seek for this occasion you will
fall by your own weakness, which is al-
ready too great, but which becomes still
greater by the danger of the occasion.
Eve violated the command of tlie Lord,
because she approached the tree, because
she entered into conversation with the
serpent. The seduction of discourse joined
to the presence of the object, easily tri-
umphs over weak and wavering virtue.

II. You will fall, from being deprived of
the graces of God.

If it be the order and will of God, if it
be the duties of your state that place you
in the occasion of sin, you act with con-
fidence, because the Lord is with you.
But if you seek it yourself, if you are
placed in it by choice and passion, do not

exnect thnt CXnA «r;n ««^

^ — >_-,,..„i TTiti «.\^-o\jiiipu,uv you, or

(

I /

X
\

MEDITATIONS

be near you. He will withdraw that all-
powerful hand, without which, you cannot
support yourself, and you will fall into
the abyss.

IMMEDIATE

FEBRUARY 5.

ON SEEKING VOLUNTARILY THE
OCCASION OF SIN.

I. Ewry immediate occasion of sin is not
voluntary.

There are some which one meets with-
out seeking them, by chance ; such was
that in which the chaste Susanna was
once exposed, when she bathed in her fa-
ther's garden. She was not thinking of
it, when all on a sudden she found herself
in the occasion of committing a crime
which she held in abhorrence, the very
idea of which was sufficient to make her
virtue tremble. There are others to
which one is exposed by the duties of his
state, by the necessities of habitual inter- |
course with men. Cau one live in the
world, and above all in the great world.

FOR FEBRUARY. (^q

without meeil^.^^^ tu:^r^~^„f
scandal, those unlortunate occasions of
offending God ?

II. The immediate occasions of sin which
wc voluntarily seek, is a sin in itself.

This is an indubitable principle of
Ohnstmn raoral.ty, in reference to which
you have tw , dangers to ,i void. The first |
IS, to persuade yourself falsely that the
immedmte occasion of sin which you
voluntarily seek is a necessary and inevi-
ab e occasion. The second is, to imagine
that an immediate, is only a remote oc

Christ did St. Peter when he said to him:
Thou wilt deny me thrice." You will
fall in such and such an occasion. And
we answer with that blind presumption
which was so fatal to the prince of the

Apostles: No, there is nothing to fear,
i will not deny thee.

I' *

}i"

MEDITATIONB

FEBRUARY 6.

ON TWO SORTS OF IMMEDIATE OCCASIONS.

I. Those that are dangerous for every
one :

Because they bring us so near to crime,
and place us in such danger of committing
it, that we cannot avoid it without a par-
ticular grace from God, and an extra-
ordinay effort on our part.— It is then we
are obliged to shun and avoid the occa-
sion. " He that loves the danger will
perish therein." Observe that he does
not say : He that is found in danger will
perish, but he that loves and seeks it ;
because there are some dangers ne cessary
and inevitable, dangers connected with
our state, over which, without having it
in our power to tly from them, we may
triumph by the assistance of grace.

M' Those which are dangerous only to
us, and in reference to our personal dis-
positions, particular inclinations, our charac-
ters and habits.

FOR FEBRUARY.

Such an occasion will not be an imme-
diate occasion for others, but it will be so
I for us. Do not therefore say, " why is
such a thing forbidden to me more than
to so many others who make no scruple
of It, and who are considered persons of
piety r It may be replied to vou, that
you know by experience that such an oc
casion is sufficient to make you lose
grace, that you have always yielded to
It; and that, therefore, you should
avoid it.

FEBRUARY 7.

ON AVOIDING THE IMMEDIATE OCCASIONS OF

SIN.

I. Banger of those occasions.

1st, They are so connected with sin
that we should look upon them as sin it-
self. To encounter them, therefore, is in
some measure to consent to the loss of
your soul.

2d, They not only make us commit sin,
but they make it become a habit, because

MEDITATIONS

th(') df'slro^^ in a moment the resolutions
w(' have i'ormed, and the promises we
have made to God, to renounce sin. You
have come from the tribunal oi' penance ;
you believe that you have been reconciled
with God, you have promised not to of-
fend him again. But if you seek the im-
mediate occasion of sin, although you
might avoid it, your resolutions and pro-
mises will be speedily forgotten.

11. Advantage of flying from those oc-
casions.

It banishes sin from our heart ; it pre-
serves us in the grace of God. It insures
our reconciliation with him, and the sin-
cerity of our penance. Is there any con-
nection, any society, any reading, any
charm of conversation which we should
not sacrifice to such great advantages /
Fly from sin, said the wise man, and con-
sequently from the occasion which will
induce you to commit it, as venomous
serpents whose bite is mortal. We tiy

Dlutions
ises wo
I. You
! nance ;
jonciled
t to ot-
the im-
igh you
nd pro-

hosc oc-

it j)re-
insuros
the sin-
riy con-
g, any

should
itages /
id coii-
;h will
lomous
We tiy

FOR FEBRUARY.

from them, and abhor them, although they
may be concealed under flowers,

FEBRUARY 8.

ON THE OBLIGATION OP AVOmiNG THE IM-
MEDIATE OCCASION OF SIN.

I. This obligation is indispensable.
Could Jesus Christ have given us this
more clearly to understand than when he
said : " If your right eye be to you an oc-
casion of scandal, pluck it out, and cast
it away Irom you: and if your right hand
scandalize you, cut it off and cast it away
from you?" The reason which he gives
is decisive and evident. It is " because it
is better for you to be deprived of one of
your members than be cast into hell."
You must then either part with ihis eye
or hand that scandalizes you, and which
is to you an occasion of falling, or you
must resolve to be precipitated into hell.
Ought you hesitate for a moment ? And,
moreover, every time that eternal punish-
ment is annexed to the infraction of a

MEDITATIONS

precept, is it not evident, that the obliga-
tion which it imposes is indispensable ?

II. Tliis obligation cannot he eluded hy
any pretext.

This is what you should conclude from
these words of Jesus Christ ;— « If your
eye or your hand scandalize you, pluck
out the one, cut off the other, and cast it
away from you." For this precept is un-
doubtedly not to be literally understood :
Jesus Christ does not oblige us to an ex-
terior mutilation which would be contrary
to his law. What, then, is the real
meaning of these words? It is this:
Those objects which are to you an imme-
diate occasion of sin, cannot be more
dear, more precious, or more useful than
a hand or an eye ; nevertheless you must
separate from them, no matter what it
costs your self-love.

FJR PI aRUARY.

FEi>i:CJARY 9.

ON THE ILLU 1 OF THOSE PRETEXTS BY
WHICH WE JUSTIFY OURSELVES FOR NOT
WITHDRAWING FROM THE OCCASION OP

SINS.

I. T%ei/ are interested pretexts.

What! must I renounce for ever a
commerce that is useful and advantage-
ous, nay, that seems absolutely necessary
for the increase or establishment of my
fortune ? Vain pretext ! Nothing can be
more precious, or more necessary, than
the salvation of your soul. Am I then
obliged to wound the feelings of persons
who have rendered me essential services,
and to whom the laws of probity and
honour, which are as sacred as those of
religion, oblige me to be eternally grate-
ful ? Manifest illusion! There is not,
and there cannot be, any gratitude which
would bind you, at the expense of your
salvation.

I'i'

II. Pretexts of propriety.

This change, this separation will afford
a subject of conversation to the world.
Frivolous pretext ! If the connexions have
been public and scandalous, the scandal
cannot be better repaired than by a
public separation ; if they have not been
public, how can the world talk about
what- it knows nothing of? But I have
promised and kept my word, that there
should be nothing criminal for the future
in this connexion. Foolish pretence ! As
long as the same occasion shall be present-
ed, so long shall the same disorder continue.

FEBRUARY 10.

ON THE HAPPINESS OF THE JUST.

I. This happiness of the just does not
consist in an exemption from the suffei'ings
and inconveniencies of life.

Because, 1st, Experience teaches us
that they sometimes endure as much and
even more than sinners. 2d, Because we
see them every day included with sinners

i n

[ afTord

world.

ns have

icandal

by a
>t been

about
I have
t there
future
;e ! As
resent"
itinue.

ws not
'erings

es us
\i and
:se we
inners

FOR FEBRUARY.

in public calamities, such as plagues, fa-
mine, and war, conflagrations and ship-
wreck. 3d, Jesus Christ, so far from as-
suring them that they shall be exempt
from suffering in this life, tells them on
the contrary that they shall pass their life
in s. Tering. '• You will weep and be af-
flicted," said he to his disciples, " but the
world shall rejoice."

11. In what, then, does the happiness of
the just consist?

In this: 1st. That God gives them a
strength and courage proportioned to the
magnitude of the evils which they have
to endure. 2d, In their being supported
and cheered by the hope of a happy time
to come. Hence Jesus Christ added:
" But your sorrow shall be changed into
joy." Their present happiness is, there-
fore, founded on their future consolation.
Without being exempt from pain or af-
fliction, they are truly happy, because,
sustained by Christian hope, they look
upon their afflictions as a pledge of that

■.#•■'

*»Miiiii1ii'i4i

MEDITATIONS

bliss which is promised them according to
this sentence: "Blessed are they who
weep, for they shall be comforted." We
forget, or rather we disown, in some man-
ner, those great truths, every time that we
complain or murmur in our sufferings.

FEBRUARY 11.

ON TrfE SENTIMENTS WHICH A CHRISTIAN
SHOULD ENTERTAIN WITH REGARD TO THE
RICHES AND GRANDEUR OF THE WORLD.

I. He should not esteem them for their
own sake.

This would be to judge of them like
worldlings, who look upon those that
possess these frivolous advantages as pri-
vileged souls. It is this prejudice that
makes such a number of the great imagine
that they are a k .d of divinities, before
whom, other men should fall down and
adore. False and pernicious notion !
which has caused in every age the misery
of the human race, and which is no less
contrary to the lights of reason than to

FOR FEBRUARY.

the principles of religion, and the true
sentiments of nature.

II. A Christian esteems the riches and
grandeur of the world only by the good
use that is made of them.

He does not look upon a poor man as
the outcast of heaven, because he is the
outcast of the world ; he does not judge
of the difference of conditions by their
apparent display, but by their use. Po-
verty, sanctified by virtue, appears in-
finitely preferable in his eyes to riches
that are abused ; and he does not consi-
der a man worthy of his esteem for
having been born great, or for being
in grandeur or wealth, unless he usefully
employ them for the good of mankind,
and his own salvation.

FEBRUARY 12.

ON TL1" AFFAIR OF SALVATION.

I. It is the most essential and important
that can have in this world.

Everything else passes away; every-

MEDITATIONS

thing else has an end : our life itself is
only a dream, which must disappear at

*: '^'^ ''--" o*- th« clay of eternity,
^very moment that passes brings us
nearer to it, and conducts us to the gates
either of heaven or hell. On the' one'
s.de ^ve are attracted by the most mag-
mfieent promises, and the most glorious
hopes ; we are terrified on the other by
^he most frightful threats. What is more

woithy of our cares and our reflections,
than a happy or miserable eternity?
"What will it profit a man," «ays the
Savmur, "to gain the whole world, if he
lose h,s own soul ?" Ls this made the
subject of reflection ? Have I hitherto
mediated upon it in the manner that an

detrU , ""' ™''"'"'* consequences

n. The affair of salmtion is one of all
otners the most neglected.

We are seriously occupied with the
affairs of the world ; we labour, we dis-
quiet and trouble ourselves to make th«m

one

FOR FEBRUARY.

succe(^d ; we continually think and speak
of them, and we forget and neglect the
affair of salvation. Ah ! if we were to
weigh in a just balance the goods of the
present and those of a future life, how we
should blush for thus misplacing all our
cnres and labours— for employing all our
strength of mind and body to acquire those
goods which death will tear from ns for
ever, without taking any trouble to ob-
U ,, that better portion, that celestial in-
heritance that can never be taken away !

FEBRUARY 13.

ON THE AFFAIRS OF THE WORLD COMPARED
WITH THOSE OF SALVATION.

I. The greatest affairs of the world
seem mean and contemptible when compared
with those of salvation.

There are objects which arrest our
notice when we consider them separately;
but which are hardly perceived when
viewed with others of greater magnitude :
the longest duration of time when com-

K~' ■:,:■

1l.

MEDITATIONS

Pctredwith that of eternity, appears but

anmstant The whole earth seems bu
an atom when compared with the vast
firmament by which it i. ,„„„ J:J
Thus all human enterprises are nothin<.
when compared with our salvatio,:.'
Those affairs, so great and so conside-
rable, seem only as children's play which
.lese^ve not our attention, only inasmuch
as our duty, or the salvation of our soul
may be connected with them.

II. We can more easily succeed in ike
off airs of our sahation than in those of th*
ivorld. •'

In infinity of unforeseen and unavoid-
able circumstances disconcerts our pro-

snrinl f '^"T"^ """'radictions which
^pnng from the passions of men, op-
pose themselves to the execution of our
'!'»s.gns. The evils which we dread, be-
fall u«, and the goods which we desire
r^cape „. The affair of salvation alone'
P '•"ated solely between God and man :
God, who attracts him by his grace and

j§

rj» .r«'«\.«..

^ars but
3ms but
he vast
iunded.
nothing,
vation.
onside-
which
smuch
r soul,

in the
of the

ivoid-
' pro-
vhich
. op-
f our
, be-
3sire,
tlone
nan :
and

who rewards even his desires ; and man,
who has it always in his power to follow
the attractions of this grace in order to
devote himself to God. "When I desire
to be rich," said St. Augustine, "I still
have to mourn in poverty ; when I wish
to be exalted, my ambition does not pre-
vent me from being humbled in the dust.
But to possess you for ever, O my God !
I have only to wish it sincerely, and to ask
it humbly, and there is no doubt of my
attaining my desire."

FEBRUARY 14.

ON TWO RULSS WHICH A CHRISTIAN SHOULD
OBSERVE TO WORK OUT HIS SALVATION IN
THE WORLD.

I. The first is, to prefer the care of his
salvation to that of worldhj cares, when
those two cares are incompatible.

If an affair proposed to you be incom-
patible with the care of your salvation ;
if it prevents you from attending to it ; if
you cannot undertake or embark in it

MEDITATIONS

withoul committing fraudt and injustice,
violence and cruelty, no matter how ad-
van tago us it may be, you must renounce
it. To engage or participate in such an
iiffiiiv would be to prefer the w^orld to God,
the advantages of the world to those of
eternity, and the interests of earth to the
salvation of your soul.

II. The second is, to refer all your
worldly cares to your salvation.

In order to labour efficaciously for our
salvation, must we renounce altogether
our worldly cares ? By no means : be-
cause the very care of your salvation
obliges you not to neglect those that are
annexed to your condition. You should
then apply yourself to them, and this
very application, if referred to God, will
be conducive to your salvation. If in all
your actions you seek only to obey and to
please him, yowv various labours will
have but the same end, and will be inse-
parably connected with the affairs of your
salvation.

\».

injustice,
how ad-
renounce
I such an
Id to God,
D thos(i of
(,h to the

all your

[y for our
i together
ans : be-
salvation

that are
u should
and this
jod, will

If in all
jy and to
urs will

be hise-
's of your

FOR FEBRUARY.

FEBRUARY 15.

ON THE ACTIONS THAT ARE PECULIAR TO
CHUrSTIAN CHARITY.

I. Some are interior.
The interior acts of Christian charity
are, 1st, A sincere joy at the happiness
and prosperity of our neighbour, and a
real sorrow for his sufferings and afflic-
tions. 2d, A strong disposition to give
the most favourable interpretation to his
words and actions, at least when they
are not plainly culpable. 3d, A prompt
inclination to bear with his defects, and
to be reconciled to him when he has of-
fended us. 4th, In tine, so great an af-
fection, that we would be ready, when
circumstances may require it, to lay down ■
our lives for our brethren, and to sacrifice
ourselves for their salvation.

II. Others are exterior.

The exterior acts are an habitual mild-
ness and complaisance in our intercourse
with others, except when this complai-.

1 »

ll'

sanco, when carried to excess, would be-
come culpable. 2d, An extreme discre-
tion in our language, in order to preserve
as much as possible the reputation of our
brethren. 3d, A ready and generous li-
berality, which spares nothing to comfort
and relieve him in his afflictions. Such
is the new commandment which Jesus
Christ has given in his gospel. Such are
the marks by which he has said we may
be known to be his disciples.

FEBRUARY 16.

ON SINS OF HABIT CONSIDERED IN THEIR

ORIGIN.

I. They take their rise from trifling
faults which we do not scruple.

A person has been educated in senti-
ments of piety; he has preserved for
some time the grace and innocence of his
baptism, nay, the very shadow of sin th t
would destroy them was horrible in his
sight. He feared to commit such sins ; he
would not dare even to think of them.

--"v^-mwrnf

voixld be-
le discre-
preserve
on of our
lerous li-
> comfort
s. Such
ch Jesus
Nuclei are
we may

THEIR

trifling

in senti-
ved for
e of his
sin th t
J in his
dns ; he
f them.

FOR FEBRUARY.

But what happens ? He first begins by
suffering himself to commit trivial faults ;
he no longer fears so much to wander
from the strict paths of justice. He does
not yet like to quit him, nor to lose sight
of them altogether ; but he accustoms
himself to stray from th( m because these
wanderings do not seem great. Behold
what may be called the infancy and
origin of habitual sins, of those frightful
vices that lead to final impenitence, and
that make us lose the grace of God with-
out recovery !

II. Those small faults, when multiplied^
insensibly lead to great crimes.

No one suddenly arrives at the height
of iniquity ; we ascend to it by degrees.
We rise after our first falls, but we re-
lapse again ; and these relapses become
every day more frequent. By those means
we grow more hardened every day, ;md
become familiar with actions, the very
thoughts of which would make us trem-
ble in the days of our innocence. If you

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MEDITATIONS

Still possess this precious treasure, labour
without ceasing: to preserve it. If you
have bad the misfortune to lose it by sin
strive still more to recover it bv penance'
Banish for ever this sin from your hear;.
J If It happens to take root there, how
difficult will it not be to destroy it !

FLBRUARY 17.

ON THE PROGRESS OF HABITUAL SINS.

I. Grievous sins speedily pass into a
habit.

It requires no long time for its forma-
tion. One gets more easily accustomod
to vice than to virtue. Tlie latter com-
bats all the inclinations of nature, virhil.st
the former flatters them. The one meets
I with nothing but resistance from us ; the
other experiences all kinds of facility
Should we, then, be astonished at the
rapid progress in the career of vice which
most men make in a few years ? " Alas !"
says St. Augustine, "I was yet so youn^
and notwithstanding was already so great

-, -*»•<>»«•«»«» •«• JIWs-.

re, labour

t- If you
it by sin,
penance.

•ur heart.

ere, how

it!

SINS.

5 into a

^s forma-
Justomed
ter com-

5, whilst

le meets

us ; the

facility.

Sit the
e which
"Alas!"

young,
30 great

FOR FEBRUARY.

Tantillus puer, et tantus pec-

a sinner.'
cator !

II. Force of this habit.

It affords the sinner so great a facility
of obeying its impulses that he cannot,
without extreme difficulty, resist its im-
pressions ; and when it is deeply rooted,
it becomes a ruling principle which ex-
ercises almost absolute power over all
his actions: it is in some respect a new
nature. It is obeyed without trouble, and
almost without reflection. It is a tree
which has been bent so long a time that
it cannot be brought back to its original
position wil^hout an extraordinary efl^brt.
" Can the Ethiopian," says the Scripture,
" change his skin, or the leopard his :,pots?
How, then, can you do good, you who
have been accustomed to evil ?"

FEBRUARY 18.

ON THE END OF HABITUAL SINS.

I. They lead to hardness of heart.
Conscience is silent—God abandons us

8* " " '~~

fit

MEDITATIONS

"-remorses disappear.-Forgetfulness of
God and of ourselves usurp the place of
reason and shame. We come at length
to be hardened in crime, even to love and
applaud it in others, and to lose every
idea and sentiment of virtue.

II. This obduracy leads to final impen-
itence.

And how could it be otherwise, since it
makes us hreak up, in some manner, all
connexion with God. renders us deaf to
the mvitations of his grace, in the sup-
position that he still deigns to bestow on
us a look of pity, and that he has not
punished this frightful series of crimes
and disorders? The evil should have
been arrested in its beginning, and not suf-
fered time to take root. Principiis obsfa.
The enemy should have been combatted
whilst he was still weak, and not allowed
to become so strong and so powerful as to
seem invincible, without a miracle of
grace.

-ii-^^i^.

k^'-^

--J*;

POK FEBRUARY.

."EBRUARY 19.

ON THE STATE OP A SOUL WHICH STILL PRE-
SERVES THE GRACE OP BAPTISM.

I. It should fear to lose this grace.

It requires but a thought, a desire, a
look, a word contrary to the law of God,
' to deprive us of so precious a blessing.
I We carry it, said St. Paul, in frail ves-
sels. Sin presents itself on all sides to
our hearts, and assumes various forms
for the purpose of seducing us. You
should, therefore, always watch, and al-
ways fear.

II. It is difficult to repair this loss.

1st, Innocence, once lost, is never per-
fectly recovered. You may be a penitent,
but this quality proves that you have
ceased to be just ; the vi^ound is healed,
but the scar remains. 2d, It rarely hap-
pens that a sin, once committed, is not
soon followed by another. It vrould be
an illusion to imagine that we could pre-
scribe to ourselves bounds in evil, and

\'\

MEniTATrONS

master of h.s passions to such a degree

a^tobeabletosayto,hem:"ThuTfe;
hall you go, but no farther V wl hj

we are nn i '""''^ '"^ ''"^ause

FEBRUARY 20.

"'V THE S,N OP SCANDAL.

"th« K "'"'^^"••^•" «'-»y« the Saviour
that^ ,:here be scandals, but wo to hzm

^v who™ scandal Cometh ! Becau e. t?

leaemption of Jesus Christ. k„
destrov« .1, i-nrist, because he

destroys those souls which God, our
Sav.o„,. has redeemed by his blood J

porterThr " ""^ "'^""-' ''"' -P
dev.|, who has been from the beginning
tbe enemy and the murderer of our sol'

e expression,
Vhat man is
ich a degree,
•• " Thus far
•?" We be-
leld to them
so because
tion to com-

LL.

're.

e Saviour,
vt^o to him
'Cause, 1st, \
sed to the
ecause he
God, our
'lood. 2d,
the sup-
ter of the
beginning
our souls.

wmmm

Observe, that in order to commit this sin,
it is by no means necessary to have a
formal and premeditated design of per-
verting souls. It is sufficient if we per-
ceive that our words or our actions have
a tendency to estrange him from the way
of salvation. If you are not prevented
by this motive, you are charged before
God with all the horror and iniquity of
the sin of scandal,

II. Considered in its effects.

It renders you responsible for all the
sins of which it is the cause, because
they would not have been committed but
for the scandal which you have given.
Who can conceive the number of such
sins ? Who can discover all the extent of
this fatal propagation of iniquity which is
sometimes transmitted to future genera-
tions, to the remotest posterity ?

t ■

MEDITATIvONS

FEBRUARY 21.

ON THE SIN OP SCANDAL IN THOSE WHO ARE
SPECIALLY BOUND TO EDIFY THEIR NEIGH-
BOUR BY GOOD EXAMPLE.

I. Thetj sin more grievously than others.
Thus, a public man, placed in a dig-
nified station, and whose rank and condi-
tion continually expose him to the eyes
of the world, sins more grievously than
a private individual, by his bad conduct,
because its impression is more forcible,
and its effects more extensive. A father
I or a mother who inspire their children
with a contempt for religion and its holy
practices-— a master who renders his do-
niestics the accomplices or witnesses of
his disorders, are more culpable than
others, by the scandal of their words and
actions, because they employ for the de-
struction of souls a power which God has
given them only for their edification.

11. They are obliged to expiate their sin
by a more public reparation.

'»■ <i)iaSteH«,M»r,f..

SE WHO ARE
rHEIR NEIGH-

than others.
d in a dig-
and condi-
io the eyes
^ously than
ad conduct,
re forcible,
A father
ir children
nd its holy
?rs his do-
itnesses of
able than
A^ords and
)r the de-
h God has
ation.
e their sin

FOR FEBRUARY.

Secret sins may be expiated by secret
penance ; but when they have been public
and scandalous, they cannot be repaired
except by a public and open repentance.
You must teach those whom you have
perverted by your bad example, to repent
for their sins, as they have learned to
commit them from you. Alas ! all those
who have followed you in your wander-
ings will not follow you in your repent-
ance. We can find imitators and dis-
ciples in vice, more easily than in virtue,
and you will always have reason to weep
bitterly over the scancal' whose repara-
tion cannot be entirely perfect.

FEBRUARY 22.

THE TOO GREAT FACILITi OF TAKING
SCANDAL.

I. We should never avail ourselves of
the scandal that may he given us, for the
purpose of imitating it.

None but souls that are weak, and not
firmly strengthened in virtue, will seek

Ik.

for opportunities of justifying thomselves
by the scandals which they see in the
world. A true and faithful Christian will
be guided solely by the law of God and
the maxims of the gospel. Everything
that departs from these is worthy of con-
demnation in his eyes, and he renounces
it. He does not confine himself to the
texample ; he consults only the rule, and
if he bestows any attention on the wander-
ings of sinners, it is always for the pur-
pose of lamenting, but never of imitating
them.

II. We should not too easily he scandal-
ized by the conduct of others for the pur-
pose of condemning them.

Avoid, therefore, that excess of critical
pi^ty and chagrin, which is scandalized
at everything. Do not judge your breth-
ren without necessity, and do not seek to
magnify the wickedness of their faults,
which may happen through frailty, and
which are not always the effect of their
malice. Above all, take care not to dis-

FOR FEBRUARY.

cover the mote in your brother's eye,
whilst you cannot see the beam in your
own.

FEBRUARY 23.

ON THE SCANDALS THAT ARE SOMETIMES
GIVEN BY PERSONS CONSECRATED TO GOD.

I. They should not weaken our respect for
religion.

It is true, that " the concupiscence of
the eyes, the concupiscence of the flesh,
and the pride of life," sometimes pene-
trate even into the holy place: human
passions, if not subdued, will soon cor-
rupt the salt of the earth, and plunge in
the darkness of sin those who ought to be
the light of the world. The impious re-
joice at this, and conclude from it that
piety is only a deceitful mask, and reli-
gion a chimera. The true Christian
makes a different judgmeut. He distin-
guished between what comes from God,
and what proceeds from man. He knows
that from man often proceed weakness

r. V

MEDITATICNS

and disorder, and that what comes from

God is always pure, always holy, and

always worthy of reverence.

11. The sight of those deplorable effects
I of human frailty should inspire us with a

salutary fear.

The true Christian says to himself; « If
men specially consecrated to God are
sul^ect to such weaknesses ; {ecce qui ser-
viunt ei mn sunt stabiles:) if he perceived
iniquity even in Kis angels, {et in angelis
suis reperit pravitatem) what have I not
to fear for my salvation, I, whose weak
virtue is exposed in the midst of the
world to so many varic^is perils and
temptations ?"

FEBRUARY 24.

ON THE EDIFICATION OF OU^ NEIGHBOUR.

I. It is a duty directly opposed to the sin
of scandal.

We owe edification to all mankind, be-
cause a Christian is bpupd to edify his
neighbour by gpod work?, and by the

;omes from
holy, and

able effects
? us with a

nself: « If
God are
ce qui ser-
perceived
in angelis
lave I not
ose weak
It of the
5rils and

fHBOUR.

to the sin

kind, be-

edify his

by the

FOR FEBRUARY.

constant, regular, and uniform practice of
all Christian virtues. It is by this means
they become the light of the world ; it is
thus the precept of Jesus Christ is accom-
plished : "Let your light shine before
men that they may see your good works,
and glorify your Father who is in heaven."

II. We sh)uldfear to lose by vain-glory
the mierit of edification.

" Take care," says the Saviour, " not to
do your good works before men, in order
to be seen by them, for if you propose to
yourself such an end, you will lose all
the merit of them." There are even
certain particular works, to perform
which you may be inspired by grace, and
yet you should conceal them from the
sight of mer, lest your self-love may be
too flattered by the praise which springs
^rom them, and thus this frivolous and pe-
rishable glory should be your only reward.
** Let your alms be in secret." There are,
then, works which you should show to
men, by tie obligation of edifying them

.aSEar :;'— 1

■■i'-imm^^fym.:-.'

100

MEDITATIONS

and others which it is right to conceal,
through the fear of losing or injuring our-
selves by vain-glory.

FEBRUARY 25.

ON RENOUNCING THE WORLD.

I. There is a world which every Christian
is bound to renounce.

It is this world for which Jesus Christ
would not pray. Non pro mundo rogo.
It is this world of which Satan is the
master and the sovereign. Princeps hu-
jus mundL It is not difficult to know it.
Wherever ambition, avarice, impiety, ef-
feminancy and pleasure prevail, there it
is to be found. Behold the world which
every Christian is bound to renounce :
1st, By the obligations of his baptism.
2d, By the precept in the epistle of St.
John : Nolite diligere mundum. " Do not

love the world.'*

II. The manner in which a person livin
in the world may fulfil this obligationm

It is certain that a person may renc u ■ ce

-»..i

;o conceal,
juring our-

LD.

/ Christian

;sus Christ
undo rogo.
tan is the
rinceps hu-
o know it.
mpiety, ef-
il, there it
Drld which
renounce :
s baptism. |
istle of St. ,

" Do not i

rson living <

'atioum

rrencr.ce

FOR FEBRUARY.

101

the world without retiring into solitude.
The Apostle St. John does not command
us to quit the world, but he forbids us to
love it. We therefore fulfil this obligation
by leading a life different from that of
worldlings, by detesting from our whole
heart their vices, their false maxims, their
errors and prejudices. Joseph fulfilled
this duty in the court of Pharaoh, by
faithfully serving the God of Jacob, in the
midst of an idolatrous people ; and Esther,
in the court of Assuerus, when she said :
Tu scis necessitatem meam, I lament, O
my God, the necessity which obliges me
to live in the midst of a world that does
not cease to offend you.

FEBRUARY 26.

ON DETACHMENT FROM THE GOODS OF THIS

WORLD.

I. It is necessary for our salvation ; we
cannot serve two masters together.

Consequently, if one be attached to the
goods of this world, he is no longer attach-

9* ' ~ " '

I 1

{ ,

{ '( !•'

\\ ^

102

MEDITATIONS

ed to God : for here there is no question
of an exterior service, but of an interior
service of attachment and affection. The
just man, whilst he appears to act and
labour for the goods of this world, is only
servmg God : he acts and labours only to
please him. The sinner, on the contrary,
who IS attached solely to the goods of this
world, labours and acts only to obtain
them He is, therefore, no longer attached
to ^,od, and henceforth he loses himself,
he wanders, he renounces his own sal-
vation.

11. This detachment is necessary for
our peace.

What is it, that brings trouble and de-
solation into the bosom of woridlings ?
The loss and privation of the goods of
this worid.-They are never contented,
never satisfied, because their desires are
never sufficiently gratified, and when
they speak to you in confidence, they will
entertain you only with their misfortunes,
their inquietudes, and their mortifications.

FOR FEBRUARY.

103

Happy, on the contrary, is the soul that is
entirely detached from the false goods of
this world ! It bears their privation with-
out sorrow, and their loss without regret,
because it still possesseth its God, and be-
cause God is the centre of all its desires,
and the only object of its attachment.

FEBRUARY 27.

ON THE FALSE DESIRES OF SALVATION.

I. Some are vague and indefinite desires
which produce no effect.

We will easily say : " I wish to work
out my salvation. It is time to think of
it. I desire to attend seriously to the one
thing necessary." But we will not say :
"I should, therefore, this day, begin to
regulate my affairs with more order. I
should fix a time for prayer, a time for
labour, and for all the other duties. I
should profit of such or such an occasion
to sanctify my life by good works. I
should for ever renounce this sin. I should

labour to root out this vipinne VinKJf '^

• HiiJM'l

i^^ip

104

MEDITATIONS

We desire our salvatioa in a general
way, wuhout wishing to adopt the neces-
sary and special means to obtain it.

11. Others are desires limited in the choice
of those means which we adopt for our sal-
vation.

Those means are very extensive, for
they consist, 1st. In the practice of al! our
''u ips. 2d. In the union of all Christian
vir ues. 3d, In the flight from all sins
and vices. Now, how do the greater part ,
of mankmd act ? I„ order to ensure their
salvation they apply to those duties only
which give them least trouble, which are
most suited to their character and hu-
mour, and they dispense themselves from
others. They do not reflect, that an im-
perfect obedience to the law of God will
not render us worthy of heaven ; because
one exception to that law will make us
unworthy of eternal bliss.

-'■P^SiiPPtt^

a general
; the neces-
lin it.

n the choice
for our sal-

ensive, for
5 of all our
t Christian
11 all sins
eater part
isure their
uties only
W'hich are

and hu-
Ives from
at an im-
God will

because
make us

FOR FEBRUARY.

105

FEBRUARY 28.

ON BELF-LOVE.

I. It makes us attentive and clear-sighted
where the faults of others are concerned.

1st, Attentive. We never confine our-
selves to the praise vi^orthy qualities which
they may have„ We are engaged only in
observing their defects, and to discover
them we will spare no labour nor pains.
We wish to know everything that is re-
prehensible in their conduct, because we
imagine that everything which may
blacken their reputation is as it were a
shade, which will serve to increase the
brightness of our own.

2d, Clear-sighted. We never fail in pe-
netration when we want to discover the
faults of others. Our self-love is a skilful
master which will not suffer us to be
ignorant of anything that may turn to its
own account. But this attention, this
malicious application to the faults of our
neighbour, is a sin against charity, which

Meditations

mes, and which constantly induces us
to excite and sanction the calumnies of
Others.

II. Mf-lom makes us blind to our own
jaults.

And this blindness ^o^^ to the extent
even of our blaming others for the very
fou s and excesses of which ourselves are
gm ty every day. You will hear a miser
declaim against avarice, and a squan-
derer cry out against useless expenses
Attende tibl Ah ! think of yourselfrfle"
on yourself, and beseech the Lord to make
you as attentive and enlightened on you
own faults as the malice of self-love is on
the faults of others.

FEBRUARY 89. I

ON THE SKVERITV OP OTO s,^ay,r..rs W,T„ HE.
GARD TO OUR NEIGHBOUR.

I. We often judge him with too much
seventy. "tucn^

W^ almost every day two weights

o our own

FOR FEBRUARY.

107

and measures: one for our neighbour,
and the other for ourselves. If he is to
be condemned, we are inexorable to his
smallest faults. Our natural malignity
blinds us, and does not suffer us to re-
flect, that in judging our brother with so
much severity, we prepare for ourselves
a rigorous judgment, which will be much
more terrible for us than ours is for him,
since Jesus Christ has said : " You will he
judged as you will have judged others."

II. We judge ourselves with too much in-
dulgence,

1st, Because we are ignorant of our
faults, and instead of listening to the
voice of our conscience, which would re-
proach us for them, we attend only to our
self-love, which conceals them. 2d, Be-
cause if we cannot avoid knowing them,
we never want false pretexts to exalt
thern to virtues. The miser persuades
himself that he does not transgress the
bounds of wise economy, and the squ^u-
derer fancies that he deserve^ the praise

of a noble and generous soul. Let us be
always on our guard against illusions
that are so common and so dangerous,
and let us beg the Lord to dispel them by
the light of his grace.

MARCH L

ON THE INORDINATE LOVE OF OURSELVES.

F. It is natural to love one's self,
God does not for' id it, because it is a
sentiment which he has himself imprinted
on our heart. But we should regulate
this love. He who loves himself only for
the present life, is his own enemy. He
seems occupied only with his own happi-
ness, interests, pleasures, and amuse-
ments, but he wanders every moment
from the true centre of his bliss. He be-
comes himself the author and the instru-
ment of his own ruin ; he digs with his
own hands the frightful precipice in which
he will be plunged ai.d tormented for ever.
Could the most furious and envenomed
rh&tred, desire, or cause him to suffer in

FOR MARCH.

109

this world, evils at all comparable to those

which he prepares for himself in the next ?
11. The true Christian loves himself only

for the life to come.
He is constantly at war with himself to

combat his evil inclinations. He restrains
and mortifies himself in order to observe
the law of God. He embraces with ar-
dour everything that it prescribes, and
denies himself everything which it for-
bids. What fury, say worldlings, what
an incomprehensible hatred of one's self
it must be, that could induce a man to
subject himself to such restraint ! Their
surprise is a mark of their blindness.
They do not see, that this just man who
labours for future happiness, understands
his true interests much better than those
who love themselves only for the present
time.

MARCH 2.

ON THE LOVE OF LIFE.

!. A Christian is allowed to attend to the
preservation of his life.

'■;».««.» rrwini '

I'l

MEDITATIONS

W -.1

He IS even obliged to do so, since he
has received it from God, to employ it lor
his service and his glory, until whatever
time he is pleased to put an end to it by
the accidents which he will have permit-
ted or ordained, in the counsels of his wis.
dom. Do not, therefore, doubt but he
will one day condemn and severely punish
those who make no scruple of consider-
ably injuring their health, and shortening
their days, to prolong, to vary, or to multi
ply their pleasures.

II. A Christian is not permitted to love
his. life for the purpose of satisfying his
passions.

You love life for its own sake, and l
without any reference to God who has
given it to you. You love it on account
of the pleasures which you enjoy. You
love it because you know no other plea-
sure but that of your senses. You love
it, and this love stifles in your heart the
sentiments of faith, the desire and hope
of eternal life. Your love for life in all

O) since he
nploy it tor
1 whatever
nd to it by
ve permit-
of his wis-
bt but he
ely punish
consider-
jjhortening
r to multi-

■ed to love
fying his

ake, and
who has
I account
)y. You
^er plea-
i^ou love
leart the
i-nd hope
ie in all

these cases is excessive and inordinate.
It prevents you from desiring the goods
of a future life, and you thereby become
unworthy o{ possessing them.

MARCH 3.

ON THE FEAR OP DEATH.

I. A Christian has great reason to fear
death. ^

Not with that shameful, weak, and
dishonourable fear which makes a man
tremble with timidity, whilst his life is in
danger ; this would be a weakness un-
worthy of a Christian : but with that rea-
sonable and reflecting fear which contem-
plates death in reference to the eternity
to which it leads us-a fear which is not
incompatible with courage, because it is
always subject to the empire of religion
and duty. Now, this fear of death is
founded on the just severity of the judg-
ment of God, which will immediately
follow it, and which will decide our lot
for eternity. " Lord," said the Roval Pm

112

MEDITATIONS

phet, » ,f thou enterest into judgment
with thy servant, who can be justified
before thee? Who can withstand the
inquiries of thy justice ? "
II. The use of this fear.
It should not render us timid and irreso-
lute whenever we are bound to lay down
our life or expose it to danger. It should
serve only to make us live well. For if

I '^^^^\ '^ '■''^"y t° be feared only because
I It is followed by so terrible a judgment, '
what should I not do whilst I am still on
earth, to sanctify all the days of my life
to expiate my sins, and to appease the'
wrath of the Sovereign Judge ?

MARCH 4.

ON THE DESIRE or DEATH.

I. A Christian can. desire death, in order
to be more speedily with God, in order not
to be any longer in danger of losing his
graee and that he may be fixed in an im- 1
movable state of justice and sanctity.

He can desire it when he reflects that

dgment
ustified
nd the

irreso-
1 down
should
For if
?oause
rment,
till on
ly life,
se the

order
'r not
ghis
n ini' I

that

FOR MARCH.

113

"here we have no lasting city," when he
looks on heaven as his true country, and
the earth as a place of exile. This is
what miAde the prophet say : « Woe is me
that my sojournment is prolonged !" and
St. Paul: "Who will deliver me from
this body of death?"

II. This desire is contrary to the spirit
of Christianity.

When it is founded only on the disgust
and impatience which we experience, 1st,
From the privation of worldly goods. 2d,
From the untoward events which frustrate
our hopes, and mar the projects of our
ambition. 3d, From the uneasiness and
bitterness which we feel from the severity
of our superiors, or the malice of our
equals. 4th, From a weariness of life,
which seizes us when God is pleased to
senu us an accumulation of crosses. 5th,
From too lively and too human sorrows
which pervade our souls, and impede
all their motions at the death of persons
who are dear to us.

10* '

.„A^:u> >i^Lr-..j^f :-^. JSii.i;^^^

^Mal^iaMsiauaa,' --k. »■>

114

MEDITATIONS

MARCH 5.

ON THE CONTEMPT OF LIFE.

I. A true Christian ought to despise life
because he is the disciple of Jesus Christ.

He is given to Christ at his Baptism.
He IS bound to hear him as his master,
to follow him as his model, to imitate his
sentimehts, whilst his condition does not
permit him to imitate him in his very
actions. Hoc ,,ntite in vohis quod et in
Christo Jesu. Now, how has this divine
Saviour treated his life? Has he not
sacrificed it ? Has he not squandered it
for our salvation ? When his hour was
come, did he hesitate for a moment to re-
sign his life ? It could not be taken away |
from him ; it was necessary that he him-
self should give it up. Ego pono animam
meam a meipso. The duration of ours does
not depend upon us. Shall we refuse to
sacrifice it for a God who has sacrificed
his for us? This is the sentiment with
which we ought to be inspired by one look

FOR MARCH.

115

at the image of our divine Saviour expir- 1
mg on the cross.

II. Because he hopes to follow Jesus
^firist into his glory.

This hope is one of the three funda.
mental virtues of Christianity, It is, there-
tore, not less necessary than faith and
charity, and we are not true Christians if
we do not possess it. But if we possess
It, what should the present life appear to
us in comparison with the future ? " If
any one love me, let him follow me," said
the Saviour, " and where I will be, there
also shall be my servant." We shall ^o,
then, after death to reign in heaven with
Jesus Christ ; we shall share in the in-
finite and incomprehensible bliss of the |
Divinity. Should not such a hope be suf-
ficient to make us despise a frail and
perishable life, and to fix our heart and
our desires as an immovable anchor on
this eternal life which is promised us ?

t&''-<*li'tiV4&Stsmtif.

116

MEDITATIONS

MARCH 6.

ON THE HABITUAL DISPOSITIONS WHICH CHRIST-
IANS SHOULD HAVE WITH REGARD TO THEIR
DEATH.

I. They can fear or desire it at certain
moments f according to the different points
ofvieiqfrom which they behold it.

Thus acted the saints, our masters and
our models. Listen to St. Paul : " I am
pressed on two sides,** said he to the first
faithful. " I desire to die in order to be
with Jesus Christ, which is without com-
parison the better. But it is necessary
for your good that I should still remain on
the earth." You perceive that he is poised
as if between the desire and the fear of
death. He desires it in order " to be with
Jesus Christ f he fears it because he does
not wish to abandon the care of the infant
Church. On the one side he wished to
quit life to go to God. On the other he
consented to live for the salvation of his
brethren.

II. Our habitual disposition should be an
entire submission to the mil of God whether
for life or death.

Not only for death in "itself, but for
whatever kind of death he shall please to
subject us to ; not only for the manner of
our death, but also for the time, the age,
the day, and the moment, when he shall
be pleased to summon us before him.
Whether we live, or whether we die, said
S>t. Paul, we are always the Lord's. None
of us lives for himself, or dies for himself.
When we live we belong to God, because
we live for him in his grace ; and when
we die we are still his, because we die in
the firm hope ofreigning with him in glory.
MARCH 7.

ON UlfEASINESS FOR THE FUTURE.

I. There is a future for which we should
not be disquieted.

It is that which God disposes indepen-
dently of us, and without any concurrence
of our will. "What shall hapoen me?"

118

MEDITATIONS

say worldlings every day. "Shall I be
happy or miserable? All my days are
reckoned; what will be their number?"
&c. And in order to know this, they
sometimes consult impostors, false pro-
phets, who laugh at their credulity, and
fill their minds with their foolish predic-
tions. I Observe, 1st, That he who en-
deavours to know the future by the sole
light of human reason, interferes with the
right of God, who has reserved this
knowledge to himself, and who is deter-
mined to conceal it from us. 2d, That
when we have recourse to superstitious
operations, in order to discover the future,
our curiosity is still more criminal. 3d,
That if without seeking to know the fu-
ture we are unreasonably anxious concern-
ing it, v/e offend the Lord by a diffidence
which is injurious to his goodness.

II. There is a future of which we should
continually think.

It is that of which we least think, and
concerning which we are least troubled.

U I be
tys are
nbcr ?"
!, they
le pro-
y, and
predic-
tio en-
[le sole
ith the
id this
deter-
, That
ititious
future,
. 3d,
he fu-
ncern-
idence

should

:, and
abled.

FOR MARCH. jjg

It is that eternal future which must suc-
ceed the brief duration of our life. It is
the only future which God commands us
to foresee, and against which he desires
us to be prepared. This future is certain •
we cannot avoid it, but we can render it
happy or miserable by the good or bad
use of the present.

MARCH 8.

ON SUBMISSION TO THE WILL OP GOD.

^l. This submission is an indispensable

A subject ought to be submissive to the
will of his sovereign ; a servant to that of
his master, and for a much stronger rea-
son, a creature to that of his Creator.
O men !" cried out the apostle St. Paul
"who are you, to contend with God ?" A
vessel of clay says to him that maJe it: ,
Why have you formed me thus ? And are
you not a thousand times more dependent
on God than the vessel is on him who
lormed it ?

in inip"^Lj^^j^^

•*»»*«'»*«ii««*^

X*?l

120

MEDITATIONS

II. In this submission consists our hap-
pint'S^-,

Happy, indeed, is the man who sub-
mits in everything to the divine will, who
abandons himself to Providence, who per-
mits himself to be conducted by the wis-
dom of God, and who hopes for every-
thing,from his goodness ! Nothing opposes
his desires, because I e wishes for nothing
but what God wills; and everything
happens according to his desires, because
he wishes and sincerely approves every-
thing that happens him. O happy peace !
O sweet tranquillity ! you are the portion
and recompense of those faithful souls
who repose, if I may say so, in the bosom
of God, because they never have any
other will but his.

MARCH 9.

ON THE PERSONAL APPLICATION OP THE GOSPEL

MAXIMS.

I. We admire these maxims, but do not
reduce them to practice.

ur hap-

ho sub-
ill, who
;^ho per-
he wis-

every-
opposes
nothing
rything
because

every-
peace !
portion
1 souls
I bosom
ve any

GOSPEL

' do not

It is impossible to reflect on those great
precepts : of the love of God, superior to
every other love ; of the love of our neigh-
bour, vi^hich is equal to that which we
have for ourselves ; of the renunciation of
all the pretensions of self-love, which
raises man above the earth, and above
all human interests, without admiring
them. Who is there tl^at would not be
charmed by maxims so pure, so sublime,
and so reasonable ? But what is the fruit
of this admiration ? It does not render
us more attentive to our duties, nor wean
our hearts from the goods of this life.
11. Cause of this disorder.
This is in a great degree the cause, that
whilst we admire the precepts and maxims
of the gospel, we give ourselves no trouble
to make a personal application of them ;
that is, we do not apply them to our state,'
our inclinations, our faults, or our par-
ticular circumstances. We can say very
well that nothing is more estimable than
a true Christian; but we rarelv sav__

.11

*' Am I a true Christian ? and vhat ought
I do to become one ?" Hence, it comes
to pass that we are Christians in specu-
lation but not in practice.

MARCH 10.

ON THE SCIENCE OP SALVATION.

I. It is called in Scripture, the science or
knowledge of God,

Because it teaches us to know God, that
is, to know the most perfect and most
complete of all beings— him in whom are
concentrated all imaginable perfections,
in the most eminent degree ; perfections
which far transcend all our ideas. If the
knowledge of his smallest works appears
worthy of occupying our minds, what
should we not think of the knowledge of
himself? O men ! you believe yourselves
accomplished when you have even an im-
perfect knowledge of a part of God's
works, and you are ignorant of the science
of salvation ! You renounce the know-

W 11

FOR MARCH. 123

ledge of this supreme and sovereign^dii^,
who comprises in his divine essence!
everything that could attract and satisfy
your admiration.

II. This knowledge is called in Scripture,
the science of the saints.

Because it teaches us the knowledge of
our duties, and consequently the know-
ledge of piety, charity, and justice, which
are the image of God. This knowledge of
our duties is the peculiar act of conform-
ing all our actions to the nature and will
of God, and of imitating his divine per-
fections as far as human infirmity will
permit. What can be more worthy of
occupying all the attention of our spirit,
and all the motions of our heart ?

MARCH 11.

ON THE VANITY OF HUMAN SCIENCES.

I. Know God : know your duties.

This is the most necessary of all scien-

ces : all nt.Viprc «»»£» irni«. -.„j j* . ,

, __ — ^.„ .„xv^ ytxiXx auu irivoious, if

124

MEDITATIONS

they have no reference to the science of
salvation. " What will it profit a man,"
said the Saviour, " to gain the world if
he lose his own soul ?" May we not say
with equal propriety — " what will it avail
a man to know everything else, if he be
ignorant of that knowledge which can
alone conduct his soul to salvation ?
Those barren speculations, those sciences
which have no relation to this only neces-
sary one, of which we should never lose
sight — those sciences which obtain for us
at most but the vain smoke of glory, are
in reality but a refined idleness, an igno-
rance which is contemptible, inasmuch
as it is generally accompanied by too
much pride and presumption.

II. Human sciences become pernicious
when they withdraw us from the science of
salvation.

That is, when they absolutely hinder
us from thinking of it— when they have
not even the remotest connexion with the
duties of our state — when in order to ac-

>•

FOR MARCH.

125

quire them we squander that time which
might be more usefully employed in ful-
filling divine obligations— when we make
them only an amusement indulged to ex-
cess, without any reasonable object, and
consequently without fruit and merit-
when we pursue them merely to gratify
an unlimited vanity, an ill-regulated and
unmeasured curiosity.

MARCH 12.

ON THE MEANS OP ACauiRING THE KNOWLEDGE

OF GOD.

I. The first is to consider Him as He is
in himself.

That is, as an infinite, immense, un-
changeable Being, who fills the entire uni-
verse with the immensity of his presence,
and who could equally fill a thousand
worlds more vast and extensive than this,
and who could create them if he pleased
by one word,— a Being who peculiarly
and essentially possesses all perfections,

11*

126

MEDITATIONS

— who alone is great — who alone is wise
— who alone is powerful — who alone is
immortal ! — a Being who is wonderful in
his works, wonderful in the effects of his
justice and goodness — wonderful in his
saints, who are the works of his grace ;
— a Being who is at the same time the
God o^ might — the God of holiness — the
God of armies — the God of peace, and the
God of virtues ! O ! King of glory, who
is like unto you ? What a happiness for
me to know you ! and what a misfortune
if I be so blind as to know you without
fearing and loving you !

IL The second is to consider Him in the
relation He bears to us.

He is the author of our existence, the
principle and preserver of our being, our
sovereign, our judge, our refuge in dis-
grace, our consoler in affliction, our best
friend,, or our most terrible enemy; the
support of our life, and the foundation of
our hopes after our death ; the source of
our future bliss, our portion and our re-

FOR MARCH.

127

compense in eternity. He, therefore,
ought to be the object of all our thoughts,
the centre of all our desires, and the end
of all our actions.

MARCH 13.

ON THE MEANS OF ACauiRiNG THE KNOWLEDGE
OF OUR DUTIES.

I. The first is, to consult the law of
God. -^

This law speaks to us, and apprises us
of our obligations.—David, in the midst
of that prodigious multitude of affairs and
external occupations, in which he was
engaged almost every moment of his life,
still found time to meditate on the law of
the Lord. This divine law was always
present to his spirit and his heart. After
all, no matter what may be the number
and variety of duties which it imposes
upon us, if it be difficult to practise them,
it is most easy to know them, for they are
all contained in these two great precepts ;
"Love God above all things, and vnnr

1 \

I i

i
0

I H

1^'

128

MEDITATIONS

neighbour as yourself." All the law and
the prophets are contained in these two
commandments.

II. The second method of knowing our
duties is to consult our' conscience.

Conscience is a severe judge, whom
you have within you, and who has es-
tablisl^ed his tribunal in your heart. It
is a guide that shows you the way of sal-
vation— an exact censor who condemns
all your wanderings — a faithful inter-
preter of the Angel whom God has givon
to conduct you. Observe him, and hear his
voice. Ah ! do not despise his advices, nor
his reproaches; do not reject the light
which God affords you ; do not stifle this
interior voice, which seems troublesome
only to obstinate sinners — which brings
back to God wandering souls, who have
not lost all hope and all desire of their
salvation.

light

'■: I

FOR MARCH.

129

MARCH 14.

ON REAL FELICITY.

I. Happiness is our principal object and
interest.

We all wish to be happy; but we do
not search for such happiness where it
exists, and we believe that we can find it
where it is not. For if you consider hap-
pmess in its own nature, you will per-
ce.ve that it consists on the one side in an
exemption from all evil, if possible, or at
I least from the greatest evils ; and on the
other, in the enjoyment, if it be possible,
o all blessings, or at least of the greatest
blessings. An exemption from the pains
and inconveniencies of the body con
sftutes, if you will, apart of happiness,
but It IS the smallest part. It is still more
essential to happiness to be delivered
from chagrins, and from the torments and
inquietudes of the soul. Hence we be-
hold so many poor who are happy in their
indigence, because thev eniov .hi« t.„„

mmn.

...-^.

'•JQSSaBBL^.^'°~

)

130

MEDITATIONS

quillity ; and so many rich who are un-
happy in their wealth, because they are a
prey to cutting vexations, and cruel un-
easiness.

II. If you consider happiness with re-
spect to its duration.

It, undoubtedly, consists in being hap-
py, Aot for a brit f space of time, but for
the longc possible time, and if it could,
for ever. In one word, true and perfect
happiness is that which resides in our
soul, and which can never end. Now, this
can be obtained for us by nothing but re-
ligion, since religion alone is employed in
conduct! -ig us to that great felicity which
will deliver us from the greatest evils, and
which ensures to us for ever the posses-
sion of a good which is infinite both in its
nature and duration.

FOR MARCH.

131

ire un-
iy are a
iiel un-

nth re-

ng hap-
but for
t could,

perfect

in our
ow, this

but re-
oyed in
{ which
als, and

posses-
th in its

MARCH 15.

ON THE HAPPINESS OF SINNERS COMPARED
WITH THAT OF THE JUST.

I. The rich glutton lived in abundance

and delights, and Lazarus was bent down

by infirmities and misery.
Behold the goods on one side, and the
j evils on the other ; but if you consider

these two men during their life, you will
find that the condition of the rich man did
not exempt him from the greatest evils
nor bestow him the greatest good, since'
he possessed nothing but exterior and
fieeting goods, which could not deliver
him from the torments of the heart. La-
zarus, on the contrary, enjoyed the great-
est goods, and was exempt from the great-
est evils, for the goods which he onjoyed
were interior and solid, whilst his evils
were but exterior, and of brief duration.

11. Consider the rich glutton and La-
zarus after their death.

You will behold the rich glutton « bu-

132

MEDITATIONS

ried in hell," and Lazarus carried by
angels "into the bosom of Abraham."
The one suffers infinite and eternal evils ;
the other enjoys ineffable delights, which
will never end. Which of the two under-
stood true happiness ?

MARCH 16.

ON THE DIFFERENCE BETWEEN THE SOUL
AND THE BODY.

1. Our soul is a spiritual substance^
which thinks, which reflects, which feels joy
or sorrow, pleasure or pain.

Our body is of itself nothing but a dead
and inanimate substance. The soul
alone is susceptible of life and sentiment.
— When it is separated from the body, the
latter is nothing but a heap of dust and
ashes. We can, therefore, enjoy no feli-
city but in our soul, and we can be happy
only through its means.- — Now it is cer-
tain that the happiness of our soul does
not consist in exterior goods, or in the
pleasures of sense, for experience teaches

Tried by
braham."
nal evils ;
;s, which
vo under-

HE SOUL

substance,
i feels joy

ut a dead
?he soul
lentiment.
body, the
dust and
y no feli-
be happy
it is cer-
soul does
or in the
!e teaches

"FOR MARCH.

13?^

us that these are incapable of procuring

I co^uenay capable of e^oyin^ eterZft

is loZf'"' *'"' ^••'^^'-^t proof of wisdom
Z ^o suffer patiently the evils of this life

"" -der to escape the evils of the life to
come, and to sacrifice, if necessarv th

goods of this life, that we ma; eitt
our souls the possession of fuLe goods
Hence, rehgion teaches us a maximltba;

me^n s wuh greater care than the brief
and transitory afliictions of this life.

MARCH 17.

ON OUR PHEDOMWANT PASSION.

Tnot " *''"* "^ «'^«'' - ^-«'

J The study and knowledge of himself is
I "' ^^^^ essential to the fnrn,„,i„„ .

J ^ , ■■■^i.\Jl.x \J

-iVli XJl II

134

MEDITATIONS

true Christian, than it was considerejd
for the formation of a spge, by the princi-
ples of human philosophy. If you are
ignorant of your predominant passion,
you will fall into blindness. Though
exact and scrupulous in the greater part
of the law of God, there will be one point
in which you will be guUty of culpable
relaxation, and this article of God's law
will be always directly contrary to the
passion which rules you.

II. We ought to subdue our predominant
passion^ since the blindness which it pro^
duces is culpable.

First, because it is vicious in its prin-
ciple, as it is the fruit of that fatal as-
cendency which we unjustly give our
predominant passion. Secondly, because
the remedies for it are easy if we wish to
use them. These remedies are to consult
Moses, and the prophets, that is, those
who by their office are interpreters of the
law of God, and consequently otir guides
in the way of salyatioh — to apply to our-

•J

jiderejd
princi-
ou are
assion,
'hough
T part
3 point
Llpable
's law
to the

minant
it pro^

s prin-
tal as-
^e our
ecause
vish to
3onsult
, those
i of the
guides
to our-

POR MARCH.

135

selves the censure which we pass every
day with so much light and discernment
upon the conduct of others. " Physician,
cure thyself."

MARCH 18.

ON THE MEANS OF KNOWING OUR PREDOMI-
NANT PASSIONS.

I. In order to know them we should at-
tend to their number.

For there are some who have many
passions which successively domineer
over them; and others who have only
one passion by which they are continually
occupied. Those who have many pas-
sions cannot be so easily blinded with re-
gard to their statt; and condition, as those
who have only one, because this multi-
tude of passions by which they are en-
slaved, makes them commit so many sins
that it is impossible for them not to per-
ceive it.

II. We should attend to the different cha-
racters which distinguish them.

»"»■*;: .Si.i"*',!'.-

}

136

MEDITATIONS

There are some so gross, and the causes
of so many disorders in man, that he can-
not but be aware of them. Could David
and Solomon conceal from themselves the
passion which tyrannized over them, and
which made one shed the blood of the
faithful Urias, and the other renounce the
worsl^ip of the true God to adore idols?
There are other passions whose disorders
are less sensible, since they are in some
manner concealed in the windings of the
heart, such as jealousy, hatred, vanity,
and sloth. These latter easily escape our
observation ; they deceive and blind us,
inasmuch as they do not make us feel
that we are their slaves.

MARCH 19.

ON CONSCIENCE.

I. What is conscience ?

St. John Damascene says, *' it is that
interior law which God has written upon
the hearts of all men, in order to instruct
them." St. Basil says, " it is the secret

i causes
he can-
i David
Ives the
3m, and

of the
nee the
e idols?
isorders
n some
I of the

vanity,
ape our
lind us,

us feel

; is that
;n upon
instruct
5 secret

li'OR MARCH.

137

light of reason and religion which shows
us the road we ought to take, and the
path we should avoid." Conscience is to

our soul what the eye is to our body, and
Jesus Christ spoke of conscience when he
said, " your eye is the lamp of your body •
If your eye be simple, your entire body will
be bright ; but if your eye be evil, your
whole body will be darksome." Take
care, therefore, lest the light which is in
you should be itself nothing but darkness.
11. Conscierce is always right of itseJ "
It IS a light, since it was given us'^bv
God to conduct us_We are so convinced
of this, that we every day say to men
when we believe they deceive us, or wish
to impose on us, "I appeal to your con-
science, always supposing that the judg-
ment of conscience is equitable. But
alas! It often happens that the lights of
conscience are obscured by our passions.
This IS what has forced us to make a
distinction between a good and bad con-

science— between a rffrhf «^ •

*^ "gut conscience,

12 » ^ -

-i.... -4

ij i

JmIi

138

MEDITATIONS

which is that of the just, and a false con-
science, which is that of sinners. Beseech
God to purify the eye of your soul, and
not to permit any passion to conceal from
it the truth.

MARCH 20.

ON THE REPOSE OF C0N8CIENCE.

I. There is a repose of conscience which
we ought to desire.

It is that which consists in the i dvan-
tageous testimony which our conscience
bears us. t^ at we walk in the ways of
God, that we sincerely seek to please
Him — that we are faithful in obeying Him,
and always restrained by the fear of
offending Him, This testimony is by no
means incompatible with the sentiments
of Christian humility. We know, that
after having performed all that God com-
mands us, we should still reckon ourselves
useless servants. But at least, we are not
then culpable servants, although it be
even true to say, that we are always sin-

mmm^isBamKttk

FOR MARCH.

139

ners, and that God in rewarding our merits
only crowns his own gifts.

II. There is a repose of conscience which
we ought to fear.

It is that which arises from its blind-
ness, either because it no longer scruples
anything ; which is the state of obdurate
sinners ; or, because it scruples certain
sins, and is blind with regard to others,
which is the state of the ^igenerality of
sinners. Conscience is then silent, it makes
us no reproach, but this silence is terrible,
because it leads to impenitence.

MARCH 21.

ON THE BLINDNESS OF CONSCIENCE.

I. This blindness is more general than we
imagine,

" There is," says the wise man, " a way
which appears straight to man, but the
ends thereof lead to death." All those
who have some sentiments of religion,
and some desire of salvation, do not destroy
their souls by habits of great crimes. They
I

. II

\'t

do not wish to imitate those who violate
all the divine laws, without scruple or re-
morse. They, therefore, enter on a way
which appears straight to them, because
their conscience being blinded by the
faults which they habitually commit, con-
ceals the disorder and its consequences
from them. This blindness is so general
that We may often perceive its effects in
persons who ^eem to possess no ordinary
piety. They observe, it is true, a great
part of the laws of God ; but the only
way that leads to life is that in which we
observe all those laws without any ex-
ception.

II. What are the sins to which we are most
easily and generally blinded ?

Observe, first, that we are more easily
blinded with regard to small faults than
to great ones, so that we cannot perceive
the evident danger of these trifling faults
when they are continued and multiplied.
Secondly, that we are as easily imposed
on with regard to the nature of these

violate
e or re-
i a way
because

by the
lit, con-
lucnces
general
fects in
rdinary
a great
le only
lich we
my ex-

ire most

) easily
ts than
Brceive
', faults
tiplied.
nposed
these

FOR MARCH.

141

faults, so that we look upon as trifling
what are in reality very grievous in the
sight of God.-Thirdly, that there are
very great faults, and known as such, to
which we are blind, because it would
cause our self-love too much to be weaned
from them.

MARCH 22.

ON THE DIFFERENCE BETWEEN CONSCIENCE AND

SELF-LOVE.

I. A right conscience.

A right conscience is, first, a sure and

faithful guide which conceals nothing

from us ; we have but to listen to its

voice in order to know the road in which I

we should walk. Second, conscience is a

severe judge which pardons us nothing ;

it makes us hear its reproaches for the'

least sin we commit. It gives us notice

of our wanderings, and makes us blush.

Salutary reproaches, useful notices, happy

IS he who is careful to hear you, and to

follow 5^ou !

^^^^■i*^

,ii *

i ,
i

i .1

* I

•V V

li i'a

142

MEDITATIONS

II. Self-love.

Self-love on the contrary is, first, a false
and treacherous guide, which conceals
every thing from us ; it conceals the extent
of our duties, it sets bounds to them, it
weakens them ; it falsely interprets the
law of God, and furnishes us with a thou-
sand^ pretexts to elude or restrain it.
Second, it is an ever indulgent judge
which forgives us everything, and always
finds reasons to justify us. It always
speaks in favour of dispensations, ai
never for the rigour and severity of the
law. There is, therefore, a perpetual
contradiction between our conscience and
our self-love, and we cannot conceive of
what consequence it is to our salvation to
understand this contradiction, and to prefer
the wise admonitions of our righteous con-
science to the pernicious counsels of our
self-love. The darkness of the one easily
obscures the lights of the other, and all is
lost when they are on good terms with
each other.

t, a false
conceals
le extent
them, it
rets the
i a thou-
train it.
It judge
[ always
always
»ns, ai
y of the
3rpetual
nee and
eeive of
ation to
;o prefer
:>us con-
3 of our
e easily
id all is
IS with

FOR MARCH.

143

MARCH 23.

ON FALSE C0NSCIENCJ3.

I. The errors of a false conscience are the
more dangerous because it is so easy to fall
into them.

First, because it is easy to be blinded
with regard to our duties, particularly
when we find them contrary to our incli-
nations and interests. Every thing that
we wish, every thing that we eagerly de-
sire, seems lawful in our eyes. Secondly,
because it is no less easy to be blinded in
the precise distinction between virtues
and vices. Can there be any thing more
like constancy than obstinate self-opinion
—more like liberality than profusioi>—
more like meekness than timidity? Every
virtue, when carried to a certain excess, I
becomes a vice ; and unless the eye of our
soul be perfectly pure, it cannot see, with-
out difficulty, the brief interval that exists
between both.

.,,.., .^ ^.,,^ j^ ceci/t/r-a m the world.

I ^i

144

MEDITATIONS

the more liable he is to have a false con-
science.

Because his interests are then more
considerable, and his duties more exten-
sive, and hence he is more liable to be
deceived. Because he can then more
easily find persons to flatter him, and
ju|5tify all his faults. Never, therefore,
confide in those deceitful, artificial cha-
racters, whose conversation is alw^ays
favourable to the interests of your self-
1 )ve.

MARCH 24.

ON THE ILLUSIONS OF FALSE CONSCIENCE.

I. It conceals evil from us, and conse-
quently makes us commit it daringly, and
with calmness.

This daring proceeds from the false as-
surance vvrhich conscience gives, that
there is nothing criminal, that there is
even nothing but what is praiseworthy
and useful in the action it proposes. —
Hence, the act is committed with calm-

I false con-
then more
nore exten-
iable to be
then more
r him, and
, therefore,
dficial cha-
is always
f your self-

3NSCIENCE.

and conse-
iringli/f and

he false as-
:ives, that
it there is
aiseworthy
proposes. —
with calm-

FOR MARCH.

145

ness, because we feel neither trouble nor
remorse for committing it. Fatal tran-
quillity, which hardens the sinner in his
iniquity, because he is seduced by the
appearances of a false peace-of an ima-
ginary peace, whilst he is really and
continually at war with God.

II. Bi/ concealing evil from us it renders
its cure more difficult.

We deplore the unhappy state of a
smner who is delivered up to his foolish
passions, and whom his tyrannical habits
render the slave of sin ; but the state of
a soul that is seduced by the illusions of
false conscience, is still more dangerous.
This sinner knows, at least, that he is
going astray, and if he sins with more
knowledge, he is, for this reason, more
likely to be corrected.—But what, O my
God, is the misfortune of those who go
astray without knowing it, or without
acknowledging their wanderings !-.and
how much reason have we not to fear

^.^.' .-"■ ^ .. JatS-i^*.

:■ 1 1

'hi;

146

MEDITATIONS

that they will persevere until death in the
ways of iniquity. ^

MARCH 25.

ON THE SINS OF IGNORANCE.

1. There are two kinds of ignorance : the
one involuntary and invincible, the other
voluntary, either in itself or in its source.

The former is so rare in an enlightened
age like this, and in a Christian who lives
in the world, and who has so many oppor-
tunities of knowing his duties, that it is
useless to dwell upon it. — Let us here
consider voluntary ignorance, which is so
often relied on as an excuse for faults.
" I did not know," a person says, " that
such a thing was forbidden." " You did
not know. But you could and you ought
to have known it. Your ignorance, so
far from justifying you, is itself a sin."
David prayed to the Lord to pardon his
ignorances. " My ignorances do not re-
member, 0 Lord." Now, whatever requires

•-wyR-

h in the

nee: the
he other
wurce.
ghtened
ho lives
Y oppor-
at it is
us here
Lch is so
■ faults.
5, "that
You did
u ought
ince, so
a sin.
rdon his
not re-
requires

FOR MARCH.

147

-if

pardon must be a sin that has rendered us
culpable.
II. The source of sins of ignorance :
Is the neglect of instructing ourselves
in our duties ; we do not fulfil them be-
cause we are ignorant of them, and we
are ignorant of them because we are de-
termined not to fulfil them. We dread
severity and restraint. We look upon
advices, counsels, sermons, pious reading,
and rational scruples, as importunate
lights, which only serve to disturb the
tranquillity of a life, the entire of which
we desire to spend in indulgence, and in
an indifference for our salvation.

MARCH 26.

ON THE MEANS OF DISPELLING THE ILLUSIONS OF
FALSE CONSCIENCE.

I. Those means are, to contrast the
judgment which we form of the state of our
conscience, with that which we pass on the
conscience of others.

The latter are always exact even to se-

I *M ' >

tMi

148

MEDITATIONS

verity ; let us, therefore, adopt them as
models of those which we ought to form
in our own conscience. This judgment is
enlightened to excess when we judge
others. Why should it be blind when we
judge ourselves ? Why not employ to our
own advantage that light which is in us,
and which renders us so clearsighted in
pet-ceiving the vices of others, and so
severe in condemning them ?

II. To compare the ways to which our
conscience leads us, with the way that leads
to heaven.

This way is straight ; it therefore has
no connexion with a false conscience, and
bears no proportion to it. It depends on
ourselves to form our conscience accord-
ing to our interests and desires. But we
are deceived in taking them for our
guides, and in adopting all the false prin-
ciples with which they are capable of
inspiring us. These vicious and errone-
ous principles will not enable us to widen
the way that leads to salvation. Ought

■4

Ktt'iBiffaawTiiasiBafeaiMEfcMM

the will of God then be accommodated to
the conscience of man, or should the
conscience of man be regulated and
formed according to the will of God ?

MARCH 27.

ON A TIMOROUS COMPARED WITH A SCRUPU-
LOUS CONSCIENCE.

I. A timorous conscience consists in a
just fear of of ending God.

This fear is a reasonable fear, since the
greatest misfortune that could happen to
man is to incur the resentment of God— a
necessary fear, since it is a restraint by
which God keeps us within the bounds of
duty. Every Christian, therefore, ought
to have a timorous conscience, for without
it, he would unrestrainedly abandon him-
self to the vanity of his desires. In order
to be a true Christian, it does not even
suffice to have a timorous conscience with
regard to grievous faults: one should
have a delicate conscience, that is, a
conscience which will be affrighted at

13*

1 ! I

niii

ty\ \

150

MEDITATIONS

the smallest sins, which will avoid them
as much as possible, and which will not
fail to reproach him whenever he has the
misfortune to commit them.

II. A scrupulous conscience is that which
is disturbed to excess.

It is sometimes confounded with a ti-
mprous conscience, and a delicate con-
science. But it goes much farther ; and
worldlings unreasonably affect to consider
those persons to be weak and scrupulous,
who seem to them to be always pene-
trated with a lively fear of offending God.
They are deceived; for this fear is, on
the contrary, the height of wisdom, and it
becomes blameable only when it is car-
ried to an excess of inquietude, and a
refinement in trifles which is injurious to
the justice and goodness of our Sovereign
Master.

)id them

will not

e has the

i
i

hat which

mth. a ti-
ate con-
her; and
I consider
rupulous,
,ys pene-
iing God.
ar is, on
m, and it
it is car-
B, and a
urious to
Sovereign

FOR MARCH.

151

MARCH 28.

ON CHRISTIAN VIGILANCE.

I. Necessity of this vigilance.

First, Jesus Christ has made it a pre-
cept—** I say to all, without exception,
watch over yourselves ;" Omnibus dico,
vigilate. Secondly, this precept is chiefly
founded on the importance and the mul-
titude of our obligations. The law of God
does not regulate our actions alone, but
also the very thoughts of our spirit— the
very motions of our heart ; and it subjects
both our soul and body to the order which
It prescribes ; it exacts an entire and per-
fect obedience. What vigilance do you
not require to comply with so many duties
whose detail is immense, with a virtue
so weak that it is liable to fail at every
instant.

11. Practice of this vigilance.

A faithful Christian incessantly ex-
amines with attention his duties to God,
to his neighbour, and to himself uL

'-> k'

pll

'< t:

\ h-

152

MEDITATIONS

considers the nature of worldly dangers
and temptations. He measures his
strength that he may see whether he is
obliged to fly from those dangers, or ex-
pose himself to them. He prays the Lord
to increase his strength, and to support
him by his grace. He considers the
obligations and duties of his state. He
has the law of God always before his
eyes, that he may neither desire, nor say,
nor do, anything which it forbids ; or that
he may fulfil all that it commands. The
practice of Christian vigilance consists in
the reunion of all those different observa-
tions, accompanied by mature reflection.

MARCH 29.

ON EXTERIOR PIETY.

I. Interior piety is insufficient if it he
not accompanied by exterior piety.

To regard the exterior practices of piety
as useless, would prove an ignorance of
the spirit of religion. To omit them
through human respect, would be to

dangers
res his
er he is
!, or ex-
;he Lord
support
ers the
Xe. He
fore his
nor say,
or that
Is. The
nsists in
observa-
lection.

if it be

of piety
ranee of
lit them
I be to

FOR MARCH.

153

blush at the gospel. " With the heart we
believe unto justice," says St Paul, " but
with the mouth confession is made to
salvation." What this apostle says here
of faith, is equally applicable to other
virtues. We have them in our heart in
order to be justified ; but to be saved, we
exteriorly manifest them in our conduct
and our actions.

II. Exterior piety is not suijicient, if it
he not sanctified by interior piety.

Because every exterior action, divested
of an interior sentiment, is a body with-
out a soul, — a sounding brass, an empty
and tinkling cymbal. No ; there is no
prayer unless there be a heart which
prays: no adoration unless the heart
adores. From the moment you take
away this interior sentiment, this sincere
desire of pleasing God, which ought to
sanctify all the works of a Christian, he no
longer acts but through custom, through
habit, complaisance, vanity, human re-

nit

!)T ' ■' J

i fs

spect, or through a spirit of superstition
and weakness.

MARCH 30.

ON THE EXTERIOR PIETY OP A MAN OF THE

WORLD.

I. With regard to his actions, it ought to
be regulated by the duties of his state.
, You live in the world ; your interior
piety may be the same as that of the
greatest solitaries, who live out of the
world. Love God with the same ardour ;
entertain the same desires of possessing
Him, of serving Him, of pleasing Him ;
the same zeal for His glory, the same
submission to His will. Your state will
admit of this ; because, whatever re-
mains enclosed in your heart, and is con-
fined to your soul, can never produce
either trouble or alteration in the dis-
charge of your duties. But your exterior
piety cannot be the same with that of
solitaries, for it must be always regulated
by the duties of your state. Hence it fol-
lows, that if this state require from you

»iiai«'niiiiMn;ir«terii

r superstition

MAN OF THE

iSf it ought to
is state.
>^our interior

that of the
J out of the
ame ardour ;
)f possessing
easing Him ;
y, the same
ir state will
hatever re-
, and is con-
ver produce

in the dis-
rour exterior
vith that of
ys regulated
Hence it fol-
ire from you

FOR MARCH.

155

more labour than prayer, you ought
to spend more time at labour than at
prayer.

II. With regard to his conversation.

A Christian, who lives in the world,
should not set himself up as a preacher
or a prophet, especially with regard to
those whose particular conduct is not en-
trusted to his care. When he travels out
of his sphere, the conversation of a vir-
tuous man has no effect. His piety be-
comes disreputable when he begins to
criticise. This piety should be only ex-
emplary. Generally speaking, it is not
his business to censure the vices of men,
or to attempt to correct them, otherwise
than by the mild and persuasive power of
his example. A mirror has no voice to
warn those who look into it, of the de-
formity of their countenance. But al-
though it does not reproach them, it makes
them sensible of their defects.

156

MEDITATIONS

MARCH 31.

ON THE FAULTS WITH WHICH THE WORLD
REPROACHES THOSE WHO PROFESS PIETY.

I. These reproaches are not always un-
just.

Because worldlings very seldom dare
to decry piety, when they believe it to be
solid, sincere, and true. When is it there-
fore, that they speak of it with derision ?
When they see thoee who profess it, 1st,
Love virtue through humour, instead of
employing their virtue to overcome and
correct this humour. 2d, Love retreat
through motives of sloth and idleness ; not
to seek God, but to avoid the world, and
release themselves from the performance
of their duties. S<\ Carry their devotion
even to superstition, without examining
the limits of each. 4th, Unite with their
devotion, singularities, affections, caprice,
and culpable inconsistencies.

IK WORLD
PIETY.

'ways un-

dom dare
e it to be
s it there-
derision ?
jss it, 1st,
nstead of
3ome and
e retreat
jness ; not
^orld, and
•Ibrmance
devotion
jxamining
Arith their
s, caprice,

FOR APRIL.

157

II. We ought to despise the reproaches
of worldli7igs when they are unjust, and to
profit by them when they are not.

If the world uiyustly censures your
piety, if it charges you only with ima-
ginary defects, you ought to say with St.
Paul—" I look upon all the judgments of
men as nothing : God will be my judge."
But if these reproaches be founded on
real defects, you should no longer consider
yourself a Christian, persecuted "for
justice' sake»" and you should think of
nothing but how to reform the imperfec-
tion of your justice, which is the only ob-
ject of its censure.

APRIL 1.

ON HUMAN RESPECT.

1. It is am. incomprehensible folly.

If you are going to practise virtue,
human respect will prevent you. " What
will they say; what will they think of me
in the world ? " But what is this world,
whose oninions and nm>vP(riaivti«Ti -.r^n

14 ' ^ ■

■'J^^i?.^-**.!

■ T~ ■«'fl»f>P*'»i^K,**/1K» '

ff:

1 1

J ' r

158

MEDITATIONS

dread so much ? A collection of people
whom one cannot know without despis-
ing, and whom one ought not to fear un-
less he be ignorant of what they really
are. It is, nevertheless, to the frivolous
and inconsiderate judgment of this multi-
tude, that you sacrifice the salvation of
your soul, although you have in opposition
to its vain remarks, your reason, your re-
ligion, your conscience, and your God.

II. When we wish to gratify our pas-
sions we defy human respect*

If a person tells us that the report of
our disorders astonishes, scandalizes, and
disgusts even those who are generally
reasonable, we are not disturbed in the
least. "What right have these people,"
we will say, " to criticise my conduct 1
Am I obliged to give them an account of
my actions ? Do my character and repu-
tation depend on their remarks ? " Thus
it is that human respect makes the sinner
fall into contradiction. It is thus that we
are on one side weak and timid, where

n of people
tiout despis-
to fear un-
they really
he frivolous
i* this multi-
salvation of
n opposition
on, your re-
our God.
Ify our pas-

the report of
dalizes, and
•e generally
irbed in the
ese people,"
ly conduct ?
n account of
er and repu-
'ks ? " Thus
3S the sinner
thus that we
timid, where

FOR APRIL.

159

good is concerned, and on the other bold,
intrepid, and even magnanimous in evil.

APRIL 2.

ON THE MEANS OF OVERCOMING THE WEAK-
NESS OF HUMAN RESPECT.

1. The first is to consider the example
of Jesus Christ,

Even if the practice of Christian virtues
costs us the most cruel humiliations and
disgrace, has not .Jesus Christ suffered
much greater for our salvation ? Are we
not the disciples of an humble and almost
annihilated God ? Is he not our master
and our model ? and what would become
of us if he had not humbled himself, " and
made himself obedient even unto death ? "
And to what death ? To the death of the
cross, that is, to the very greatest excess
of opprobrium and infamy.

II. The second is to consider the awful
threats of Jesus Christ on this point.

He had the weakness of human respect

irf view. W^hpn Sp. cai^ njf ,...,. u

160

MEDITATIONS

ashamed of me and my words, the Son of
Man wil! also be ashamed of him when
He shall come in his glory." We now
may perceive which of the two we ought
to dread— the judgments of the world, or
those of God. Is it my duty, you say, to
condemn the world by my conduct, and
to renounce its maxims and manner of
Ihring? Was it your business, the Sove-
reign Judge will reply, to condemn the
gospel by disobeying my laws ?

APRIL 3.

ON THE CRIME OF HUMAN RESPECT.

I. It offends God in his greatness.

Because i' makes us respect the crea-
ture more t lan the Creator. Because,
placed as we are between God, who re-
veals to us his will, and man, who is op-
posed to it, it makes us rebels against
God, in order not to displease man. What
then becomes of that entire and absolute
preference which we owe to our Sove-
reign Master ? Is it not destroyed ? and

Is, the Son of
f him when
." We now
wo we ought
be world, or
% you say, to
conduct, and
i manner of
ss, the Sove-
!ondemn the
i?

RESPECT.

tness.

?ct the crea-
'. Because,
rod, who re-
, who is op-
)els against
man. What
md absolute
) our Sove-
royed? and

FOR APRIL.

161

fit still remain in speculation and idea,
^ere zs not the least practical trace of it.

Lord, ,f the world, which I am more
anxious to please, were not an enemy to
your service ? " ^

n. It offends God in his goodness.
Because these dispositions towards a

have not the courage to foUow-^these de-

sires of giving ourselves to God, which
are, however, ineffectual desires-^these

has favoured us, in order to draw us to
himself ; these are the Gifts of the Holy
Ghost-the precious fruits of the re-
demption of Jesus Christ, which we de-
stroy through human respect. Our sal-
tation in the ordinary course of God^s
l^rovidence, was interwoven with these
graces ; but the fear of the vain judg-
ments of the world destroys all 'thefr
efficacy. Thus. linm«^ ^^1^.. ,.7

1^,

^ k

162

MEDITATIONS

offends God in his greatness, makes us
equally despise the advances of his mercy,
and the riches of his goodness.

APRIL 4.

THE SIN OF THOSE WHO DECRY PIETY.

I. This sin is the more grievous because
it directly attacks the Divine Majesty,

What ! you behold a man determined
to serve God, and you dare to withdraw
him from his service ! You act the part
of a devil towards him ! Your conversa-
tions and railleries have no other ten-
dency than to destroy the worship of the
Divinity, and make it disappear alto-
gether! How, then, can you consider
those conversations and railleries as tri-
fling faults ? Were those tyrants who for-
merly overturned his temples and his al-
tars, more culpable than you ? No ; they
were, doubtless, less culpable ; because,
1st, They scarcely knew the God of Israel,
whilst you have no such excuse. 2(1, This
God is far less jealous of that exterior

FOR APRIL.

163

worship which they wished to abolish,
than of this interior worship whi'^h you
destroy in the souls of others.

II. This sin is the more grievous because
those who commit it derive no advantage
from it.

When you shall have destroyed every
sentiment of piety in this faithful soul,
what will it profit you ? What fruit—
what satisfaction can you derive from
such an attempt ? Will it make you more
rich or more happy? Even, should I
recount the various passions which do-
mineer over you, I do not behold one that
can receive the least advantage from this
sin. You, therefore, commit a sin of pure
malice — a sin which is more fatal because
its consequences are often irreparable.

APRIL 5.

ON WORKS OF PIETY WHICH ARE PERFORMED
THROUGH HUMAN RESPECT.

I. We may edify men through motives
of duty.

164

MEDITATIONS

We edify them through motives of duty
when we practise those exterior works
of piety which God commands or our state
requires, without seeking the approbation
of men, or dreading their censure. Now
these works are truly referred to God.
We desire to edify those who behold
them, for the sole purpose of pleasing and
glorifying Him; and it is this reference
and intention which, properly speaking,
sanctify our actions and render them me-
ritorious.

II. We may edify men through human
respect :

When we perform exterior works of
piety, that we may not depart from re-
ceived usages or established customs ; or
to satisfy those proprieties which the
world looks on as indispensab' j. It is no
longer a desire of pleasing God that in-
fluences our actions ; it is an unmeaning
respect for the world to which we are
under no obligations, and a pernicious

?s of duty
or works
our state
probation
•e. Now
to God.

0 behold
ising and
reference
speaking,
ihem me-

h human

works of
; from re-
toms ; or
hich the
It is no
i that in-
imeaning

1 we are
ernicious

FOR APRIL.

165

forgetfulness of God, to whom we owe
every thing.

APRIL 6.

' ON TRUE PENANCE.

I. In what does true penance consist.
If you consider it in its nature, it con-
sists in a voluntary detestation of sin,
because it is an offence against God, to-
gether with a resolution of repairing and
expiating it, and of taking all the neces-
sary precautions not to commit it again.
Observe: 1st, That this detestation is not
a simple interruption, or a simple distaste
of sin ; it is a hatred, a sorrowful aversion
from sin, accompanied by repentance and
regret. 2d, That this detestation is not a
passing displeasure, nor is it compatible
with a relapse and return into sin, be-
cause it ought to be joined to a resolution
of repairing sin by expiatory works, and
of destroying it by suitable remedies and
precautions. 3d, That this detestation
does not consider sin with ree-ard tn Ma

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166

MEDTTATIONfl

deformity, or the temporal and human in-
conveniencies which it may produce ; it
beholds it as an offence against God. Be-
hold what true penance makes us hate
and detest in sin.

l\' If you consider it in its extent ^ it em-
braces all sins without exception.

If you still preserve an attachment to
only one sin, you are not a true penitent.
Your penance is no more than a contra-
dictory disposition, by which you turn to-
wards God, and from God at the same
time ; towards God to love him, by re-
nouncing some sins ; and from God, to in-
sult him, by remaining attached to others.

APRIL 7.

Oy THE PROMPTITUDE AND LIVELINESS OF TRUE

PENANCE.

I. It cannot he too prompt.

Does it not show a great contempt for
God — is it not in some manner insulting to
his mercy and goodness — when we know
that we have fallen into disgrace with]

human in-
)roduce ; it
t God. Be-
es us hate

vlent, it em-

•

nchment to
le penitent.

a contra-
Tou turn to-

the same
im, by re-
God, to in-
1 to others.

ESS OF TRUE

ntempt for
nsulting to
n we know
^race with]

him by sin, that he is our enemy, and yet
pass entire months and years without be-
ing reconciled to him, although we are
aware he is disposed to forgive us ? It is
not surprising that we forget him in these
moments when we are carried headlong
by the insane ardour of our passions ; a
man who is transported with fury does
not feel a wound in the heat of battle.
But when quiet is restored, when the ar-
dour of passion is extinguished, or at least
suspended, how can a Christian remain
for an instant in a state of sin, without
having recourse to penance ?
II. It cannot he too lively.
How lively and sorrowful should not
the repentance of a Christian be who has
had the misfortune to offend his God ! It
is not alone a bitter and profound sorrow :
it is called attrition and contrition, be-
cause it not only wounds but rends the
heart, and breaks it in pieces. For if the
measure of loving God be, as St. Aa
gustine says, to love him without mea

sure, modus diligendi Deum est diligere
sine modo, how immeasurable should not
be our sorrow and repentance for having
neglected to love him !

APRIL 8.

ON THE REPENTANCE OF THE HEART.

L The heart is, properly speaking, the
source of all sins.

Our body is only a blind instrument
which obeys the motions and guidance of
our heart. Our e^^terior senses merely
execute -what the heart has conceived.
"From the heart," according to Jesus
Christ, " proceed all evil thoughts, murders,
adulteries, fornications, thefts, false testi-
monies, and blasphemies." An exterior
action which is forced and involuntary,
no matter how disorderly it may be, does
not render a man culpable, if his heart
consents not to it. But if the heart desire
it, if it give its consent to it even before
it be put into execution, man is already

criminal.

iiligere
uld not
having

.RT.

ing, the

itrument
lance of

merely
inceived.
to Jesus
murders,
Ise testi-

exterior
dluntary,
be, does
his heart
art desire
ein before
s already

FOR APRIL.

169

II. It is in the heart that p ^'mri^ ought
to begin.

The heart is the first crimiiuil » it ought
to be the first to receive punishment.
You fast, you cover yourself v^rith sack-
cloth and ashes : but if your heart be not
changed, if it do not sacrifice to God, this
criminal attachment, which has been the
source of your wanderings, all your ex-
terior demonstrations of penance will be
worthless in the sight of God. "Make
unto yourselves a new heart," said he to
his people by his prophets. Weep, sigh ;
— " rend your hearts and not your gar-
ments." This change of heart, this
contrition of heart alone, is the soul of
penance.

APRIL 9.

ON THE MERCY OF GOD.

I. Men know not how to forgive.

They know not how to be merciful :
1st, They pardon with difficulty. One
wiay judge of this by the trouble that is

I i-i

• ?.■

necessary to induce them to forgive in-
juries, and to be reconciled with their
enemies. 2d, They pardon imperfectly ;
there remains nearly always a fund of
resentment and hatred in the heart, which
they can scarcely disguise, and which too
often appears when an occasion presents
itself. 3d, They sometimes pardon slight
offences, but can they resolve to forgive
atrocious injuries? 4th, They pardon,
perhaps, a first injury, but on a second, a
third, or a fourth, they become irrecon-
cilable.

II. Gody on the contrary, easily pardons.

1st, He never rejects the homage of a
truly contrite and truly humble heart.
"A contrite and humble heart, O God,
thou wilt not despise." 2d, He pardons
entirely and without reserve. — David had
scarcely implored his mercy, with all the
sentiments of true penance, when the
prophet said to him—" The Lord hath put
away thy sin from thee." 3d, He pardons
great faults as well as small. David was

rgive in-
ith their
3rfectly ;

fund of
rt, which
/^hich too
presents
on slight
0 forgive

pardon,
econd, a

irrecon-

pardons.
age of a
le heart.
O God,
pardons
avid had
h all the
'hen the
hath put
J pardons
avid was

guilty of murder and adultery. 4th, He
even pardons relapse into a sin already
forgiven, provided the return to him be
smcere, and accompanied by true re-
pentance.

APRIL 10.

ON THE CONFIDENCE WHICH A CHRISTIAN
OUGHT TO HAVE IN THE MERCY OF GOD.

I. This confidence is useful when it in-
duces the sinner to return to God.

Hope confounds not. Christian hope is
never disappointed ; it cannot be con-
founded. But what is Christian hope in
a converted sinner ? It is the confidence
of a man who repents, and who hopes
that God will have regard to his repent-
ance ; it is the confidence of a man fully
convinced that the mercy of God is infi-
nitely greater than his malice, and who
hastens to have recourse to it.

II. It is false and pernicious ivhen it in-
duces him to persevere in his sins,

" God is good," the sinner says, " He is

""•*'|l»|l I NOll !*•.{:

f y

172

MEDITATIONS

merciful ; when I shall have commited
all imaginable crimes, he will forgive me
if I have recourse to the Sacrament of
Penance, and receive absolution from my
sins." God is good ; yes, without doubt
he is ; but ought His very goodness be
the resource and stay of your impiety ?
God is good ; but if you abuse his mercy
he will exert nothing but His justice.
He is good ; but his goodness will not
save those who make it serve as a motive
to offend him. God is good ; but if you
persevere in your disorders, only because
you confide in his goodness, is such a
hope less fatal than despair ?

APRIL 11.

ON THE SINCERITY OF PENANCE.

I. It is not confined sincerity in ac-
cusing ourselves of our sins.

Yet, it is by the fulness and sincerity
of this accusation that the greater part
of men judge of the sincerity of their
penance. They put their mind to the

mmited
pve me
nent of
rom my
t doubt
ness be
npiety ?
s mercy
justice.
m\\ not
, motive
t if you
because
such a

1/ in ac-

incerity
lev part
if their
to the

torture ; they run through all the folds of
their memory with a scrupulous atten-
tion, in order that they may omit nothing,
and if their accusation be entire they
consider their repentance perfect. " Have
I told all ? Have I forgotten any thing ?"
Behold the only subject of their uneasi-
ness I They think of nothing but of
stifling the remorses of conscience for a
time, by an exact detail of their iniquities
They never ,think of stifling those re-
morses in their source, by a change of their I
will.

n. The sincerity of penance principally
consists in the sincerity of the renunciation
of sin.

It is, undoubtedly, a great sacrifice to
humble ourselves at the feet of a man,
and to make him acquainted virith what we'
would often desire t- conceal from our-
selves ; but this sacrifice is not enough
"I have sinned," said Saul to the prophet
Samuel-" tb Lord has given me his
orders, and I have disobeyed them.»

174

MEDITATIONS

What was the answer of the prophet 1
" There is no forgiveness for you ; God is
not moved by your professions, because
your heart is not changed."

APRIL 12.

ON THE HATRED OP SIN.

I. We ought to hate sin because it dis-
pleases God.

And as there is no sin but what dis-
pleases him, so there is not one which we
ought not to hate : there is no reserve
nor exception in the hatred which God
bears to every thing that is sinful. There
should, on this account, be neither excep-
tion nor reserve in this salutary aversion,
which the sinner who desires to become
faithful has conceived for every thing that
displeases God. This aversion extends
even to the objects which entice us to
sin, and even to the occasions which are
capable of leading us into sin. Descend
into the depths of your conscience ; is
there not some sin, some habit, some

ophet 1
God is
ecause

it dis-

lat dis-
lich we
reserve
ich God
There
excep-
version,
become
ing that
extends
e U8 to
lich are
Descend
nee ; is
t, some

FOR APRIL.

175

dangerous occasion which you will not
resolve to sacrifice, because you are more
attached to it than all che rest ?
11. We ought to hate sin for ever.
If the anger of God against sin were
capable of being appeased, he would
hate it less at ont3 time than another ; if
the sins of youth appeared less grievous
to him than those o£ advanced age ; if
disorder which ha/e been committed
through .astom, could find favour in his
eyes, our hatred of sin might be increased
or diminished according to usages, to
days and to age. But no ; the hatred
which God bears to sin is a constant and
invariable hatred, a hatred independent
of times, and of the vicissitudes of years
and of ages. Our hatred ought, if pos-
sible, be equal to his ; and when we once
renounce sin, we ought to renounce it
for ever.

APRIL 13.

ON THE CHARACTERS OF TRUE AND FALSE

PENANCE.

I. True penance.

True penance makes us consider sin as
an offence against God, as an evil against
God, and consequently as the greatest of
evils, as the only evil that ought to be
feared, since there is no other evil but may
become, through our patience^ advantage-
ous to our salvation, w^hilst sinis the only
evil from v^rhich we can derive no ad-
vantage in a future life. It is on this
principle that true pejiance makes us hate
sin more than sufferings, shame or pover-
ty : more than all that can injure our
fortune, our glory, our goods, our repose,
and even our life. Yes, a Christian is
obliged to encounter all these evils, to
bear them, to forget them, rather than
consent to violate the Uw of God. We
are bound to hate sin as much as we are
obliged to love God.

FOR APRIL.

177

11. False penance is more limited in its
sentiments.

It makes use of restrictions and reserve
in the hatred it has conceived for sin, and
in the means which it adopts to repair or
avoid it. It treats, it compounds with God,
if we may say so, on the easiest possible
terms. It studies the art of keeping ill-
gotten goods without remorse, or of ap-
pearing to restore them without losing its
wealth. It seeks for opportunities to hold
on with the world, whilst it feigns to be
detached from it — an infallible proof that
it is not the offence against God which
affects it most, and that the voice of self-
love is still stronger in the heart than that
of conscience.

APRIL 14.

ON THE STRENGTH OP THOSE INCLINATIONS
WHICH LEAD U8 TO SIN.

I. This force of inclination is a pretext
with the greater part of sinners, to justify
their disorders.

178

MEDITATIONS

Who is there that does not say with
St. Paul—" I feel in my members a law
which fights against the law of my spirit,
and which renders me captive under the
law of sin. Unhappy man that I am !
who will deliver me from this body of
death ? I do not perform the good which
I desire, and I commit the evil which I
do not desire." We, therefore, throw the
blame of all our iniquities on the imperi-
ous force of this rebellious concupiscence ;
it triumphs, a person will say, over all
my resolutions, and all my efforts ; it is a
tyrant that reigns in my heart in spite of
me ; if God be just, he will either deliver
me from it, or not punish me for obey-
ing it.
' II. Falsity of this pretext.

Observe that St. Paul, who has left us
' so lively a picture of this combat between
the flesh and the spirit, which he sustained
like us, has taken care to apprise us, that
his conscience reproached him with no-
thing. " I am conscious to myself of

-i

h »

jay with
-s a law
ly spirit,
ider the
,t I am !

body of
)d which

which I
irow the
e imperi-
jiscence ;

over all
s ; it is a

spite of
3r deliver
for obey-

as left us
t between
sustained
;e us, that
with no-
myself of

FOR APRIL.

179

nothing." That he took all possible pre-
cautions to avoid sin, that he treated his
body harshly, and brought it into subjec-
tion, whilst you, worldlings, you who
complain so bitterly of the violence of
your inclinations, you think of nothing
but of flattering them. Labour, like St.
Paul, to subdue your flesh, and then you
may mourn with him for your weakness,
without experiencing its fatal conse-
quences,

APRIL 15.

ON THE COMBAT OF THE FLESH AGAINST THE

SPIRIT.

L This ombat is the trial of our virtue.

There are in the Christian two different
men ; the carnal man, and the spiritual
man ; the man of God, ar?'^ the man of
sin ; the child of wrath, and the child of
grace; one is the impure and earthly
ofl'spring of sinful and disobedient Adam ;
the other is grafted in Jesus Christ, and
regenerated by the grace of baptism.. No w

180

MEDITATIONS

between these two men there is a per-
petual combat ; what the one approves,
the other condemns ; what one seeks, the
other fears. One always desires to follow
the law of the flesh ; the other to obey only
the law of the spirit. It is, no doubt, humi-
liating and painful to the just man to
have to sustain this internal warfare,
and to find within him two different wills
which are always opposed ; but this op-
position was necessary in order to exercise
and try his virtue.

II. Means of becoming victorious in this
combat.

Faith, prayer, vigilance, confidence in
God, the mortification of the senses, are
the arms we ought to use in combating
and vanquishing this carnal and earthly
man, this man of sin, this dangerous
enemy whom we have within us. It is
from God we receive this armour of light,
and we become victorious principally by
the succours of his grace.

FOR APRIL.

181

APRIL 16.

ON THE REPARATION OP SIN.

I. This reparation is absolutely neces-
sary.

For it is not sufficient to weep for our
sin, to detest and ren. ince it for ever ;
we must also repair it by works directly
contrary to sin. Without this, no matter
what proofs we may give of our return
to God, we only counterfeit penance, but
do not perform it, according to the expres-
sion of St. Augustine, non agitur pceni-
tentia sed fingitur. Have you usurped
the goods of others, or do you possess
them unjustly ? You must restore them.
You have made your neighbour feel the
effects of your hatred. You must now
make him experience the effects of your
charity. True penance is known by this
generous reparation ; every thing else is
but the shell of penance. Reparation is
the fruit, and it is by the fruit we judge
of the tree.

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182

MEDITATIONS

II. Two essential qualities of the repara-
tion of sin,

1st, It ought to be proportioned to the
offence ; and Hence if the sin be public,
the reparation ought, if possible, to be
equally so, in order to remove the scandal.
2d, It ought to be applied to the same ob-
jects as sill. We cannot repair calumny
by prayer, injustice by alms, nor ven-
geance by austerity. No rule vv^ill permit
us to give precisely to God what we have
taken from our neighbour, nor to apply in
charity what we owe to justice.

APRIL 17.

ON THE EXPIATION OF SIN.

I. Necessity of this expiation.
It differs from the reparation of sin, in
as much as the latter destroys, by con-
trary acts, the consequences and effects
of siri, whilst by expiation we punish our-
selves for the sins we have committed.
For it is necessary that sin should be
punished even after it has been forgiven.
God grants us the pardon which he offers

mmmmmmmmm

FOR APRIL.

183

US, only on this condition. The flesh, then,
may rebel, the world may murmur, heresy
may dispute, nature may be alarmed ; but
it is a truth of faith, and a capital truth,
that the remission of sin does not neces-
sarily include the remission of the punish-
ment due to sin. *

II. The measure of this expiation.

It ought to be proportioned to the
quality, number and duration of our sins.
Let us remember, that in those times
when the Church exercised with entire
freedom, all the severity of the ancient
discipline, there was a sin which it was
necessary to expiate by ten whole years
of fasting, humiliations, and austerities.
This severity has ceased ; but the obliga-
tions of expiating sins by satisfactory
works, and works proportioned to their
enormity and number, will always remain.
Arm yourself, therefore, with a holy
rigour against yourself if you have had
the misfortune to offend grievously the
Divine Justice ; and if the physicians of
your soul be too indulgent, compensate

■nm

184

MEDITATIONS

(

for their indulgence by your own severity
according to the remark of St. Bernard :
Si medicus clementior fuerit, tu age pro
teipso>,

APRIL 18.

ON THB SACRAMENT OF PENANCE.

I. How advantageous it is to approach in
often.

The obligation which this sacrament
imposes on us of entering into ourselves,
and examining the state of our conscience
to render an account of it to the minister
of Jesus Christ, is a bridle capable of
restraining us. 1st, We then hear the
voice of our conscience, this interior judge
which we can hear with difficulty in the
midst of the trouble and dissipation of
the world. 2d, In exposing the wounds
of our souls to him whom God has given
us, or whom we have chosen for our
guide in the ways of salvation, we enable
him to enlighten our conscience, and to
make us blush for our wanderings. What
can be more proper to regulate our

■i^^JiM^m,.

FOR APRIL.

185

natural levity than this intimate and
religious commerce, in which are to be
found on one side sincerity, rectitude,
confidence and docility ; and on the other
a divine authority, a wisdom derived from
the law of God, and, consequently, superior
to that of the world ?

II. The great danger of absenting our-
selves from this sacrament.

Woe be to you if you look , n confes-
sion as a restraint, if you are repelled
from it, if you look on it as a painful sub-
jection, as an odious and insupportable
yoke, and if the distaste which you feel
for it induces you to neglect it! You
thereby prove that you have little of the
love of God, little desire of acquiring or
preserving purity of heart, and, conse-
quently, very little zeal for the salvation
of your soul. You resemble a sick man
who is so great an enemy to himself as to
dread the exposure of his wounds, because
he fears he may be thereby cured. The
longer you absent yourself from confession

16*

til

186

MEDITATIONS

the more weak and relaxed you become,
the more you get accustomed to sin, the
nearer you approach to impenitence.

APRIL 19.

ON IDLENESS.

I. Nothing is more favourable to the pas-
sions than idleness.

The passions easily invade and take
possession of a soul which has no occupa-
tion ; and if they sometimes attack us in
the midst of our labour, how much more
are they not likely to surprise and over-
come us when they find us unoccupied !
Although no labour, no application, no rest-
lessness can stop that natural disposition
which we have to gratify our passions, y?
we ourselves will have the folly to provoke
those domestic enemies by our idleness.

II. Nothing is more opposed to the pas-
sions than application or labour.

If you apply your spirit to some occu-
pation that will fix its attention, if you
combat this love of repose and tranquil-

FOR APRIL.

ld7

lity, this fund of sloth and indolence which
rules over you and renders you an enemy
to labour and reflection, you will easily,
or at least without much difficulty, pre-
serve the innocence and purity of your
soul. Be therefore incessantly engaged
in useful labours, and such as are suited
to your state ; and if they be irksome, or
pamful, perform them in a spirit of mor-
tification and penance. You will thus
destroy those lively passions which cherish
Idleness, and you will close against them
the entrance of your heart.

APRIL 20.

ON THE OBLIGATION OP LEADING A PENITENT;
AND MORTIFIED LIFE. I

I. We ought, as Christians, to follow this
maxim :^The whole life of a Christian
ought to be a perpetual penance.

The whole life of a Christian ought to
be a continual penance. Observe 1st,
that the maxim does not say some par-
ticular actions of life, but the life itself

188

MEDITATIONS

2d, That it does not say some years,
some days, or some moments, but the en-
tire of life. 3d, That it does not say the
life of a solitary retired in the desert,
but the life of a Christian ; and every
Christian, no matter what his condition
may be; because every Christian is a
member and disciple of Je^as Christ, and
he cannot hope for salvation unless he
conform his life and actions to those of
Jesus Christ, his master, his Saviour, his
chief, and his model.

II. We ought, as sinners^ io follow this
maxim.

Because we are, in the sight of God,
as criminals, obliged to satisfy his justice
by the expiation of our sins, and to avert,
by penance, the terrible chastisements
with which he threatens us. Now, can
it be possible to unite penance with the
effusions of joy, the satisfaction of desires
and the intoxication of pleasure ? A pen-
itent sinner proportions the exterior mor-
tification of his senses to his condition and

FOR APRIL.

189

his strength ; he knows that Jesus Christ
has not led as austere a life as John the
Baptist, but he sets no bounds to the in-
terior mortification of his passions ; and
it is particularly by this means he endea.
vours to attain as much as he possibly can,
to the perfection of his divine model.

APRIL 21.

ON THE LIFE OP THE WORLD.

1. It almost never thinks of God.

And how would it find time to think
of him? Are not all its moments filled
up by a continual round of useless diver-
sions, frivolous amusements, or of cares
which appear serious in the eyes of car-
nal men, and which, in reality, are no less j
frivolous and puerile than amusements ?
The enchantment of trifles, according to
the saying of the wise man, makes us
forget God and our salvation. And if we
even sometimes think of God in the world,
it is for no other purpose than to mutter
a few short prayers through habit and

^P^r^^mmpymm

190

MEDITATIONS

without reflection ; and it often happens
that we neglect prayer when we have a
distaste for it, when pride takes possession
of us, when we are hurried away by the
distractions of the world.

II. It does nothing f 07' God.

It does not watch nor labour but for
the purpose of enriching and advancing
itself; the imagination is filled only with
human views, pretensions, and specula-
tions. All its thoughts, all its desires, all
its words, almost every step it takes, have
no other object in view but the gratifi-
cation of vanity, ambition, avarice, or
pleasure. Such is the life of the world.
Now, can any one persuade himself that
such a life is fit to conduct us to eternal
bliss ? And should we not despair of the
salvation of those that are engaged in
the world, if it were not certain that one
might live in the world without conform-
ing to its ordinary life ?

mmmmfm'fmimmimm

happens
; have a
>ssession
Y by the

but for
ivancing
ily with
specula-
sires, all
:es, have
i gratifi-
irice, or
e world,
self that

eternal
ir of the
:aged in
that one
conform-

FOR APRIL.

191

APRIL 22.

ON THE NECESSITY Op SANCTIFYING OUR LIFE
BY GOOD WORKS, IN ORDER TO BE SAVED.

I. The greater part of worldlings are not
convinced of this necessity.

When they ai'e neither unjuct nor
plunderers of their neighbour, nor slan-
derers, nor revengeful, nor slaves to
avarice and pleasure, they imagine they
are in the way of salvation. What can
be laid to my charge, they say ; I have
done no injury to any one : Is a person
damned without committing a crime ?
They readily admit that they are not of
the number of those fervent Christians
who offer an extreme violence to them-
selves, in order to gain heaven, but they
cannot be persuaded that they belong to
the class of sinners.

II. A person may oe condemned for the
simple omission of good works.

For 1st, In order to be saved, the Scrip-
ture says it is not sufficient to avoid evil,

i i

we must also do good. " Avoid evil and
do good." The salvation of man depends
on these two points, and either is useless
without the other. 2d, The barren tree
is cast into the fire, though it did no mis-
chief save that of uselessly encumbering
the ground. 3d, The negligent servant is
in like manner condemned to exterior
darkness, not for having lost his talent,
but for having failed to apply it to a
good account. 4th, In the sentence which
Jesus Christ will pronounce on the last
day against the wicked, he will reproach
them only with sins of omission. " I was
hungry and you gave me not to eat," &c.
Labour, then, without ceasing, to sanctify
your life by good works, and never lose
sight of this undoubted maxim in the prin-
ciples of religion, that it is a very great
crime in the eyes of God not to do good
when you have it in your power.

wm^

evil and
depends
j} useless
ren tree

no mis-
mbering
Tvant is
exterior
s talent,

it to a
e which
the last
eproach

" I was
at," &c.
sanctify
ver lose
he prin-
-y great
do good

FOR APRIL.

193

APRIL 23.

ON THE REMEMBRANCE OF THE DAYS WHICH
WE HAVE PASSED IN THE PORGETFULNesS
OP GOD AND OF OUR DUTIES.

I. The past is but a dream, as far as the
things of the world, which we have enjoyed
are concerned. '

What now remains of all the vain plea-
sures and frivolous distractions which
have so long been the charm of your life ?
Even though you have enjoyed them for
many years, what .advantage have you
over him who has tasted them only for an
instant? All is equally passed both for
him and for you ; and the past is nothing,
It has neither existence nor reality. It is
a dream which has vanished, a shadow
a vapour, a sound which has died away'
Nothing is left but remembrance, and this
remembrance will be speedily effaced.
Sinners,' says the prophet, "have slept
their sleep, and they have found nothing
in their hands." ^

Jlii,|UJUU«!Ulii.l."-

194

MEDITATIONS

11. The past is a real evil with regard to
the sins which have been committed.

They exist no longer, but they did exist.
The charm has vanished, but the stain
still remains. " Do not deceive yourself,''
said St. Bernard, " your sins have passed
awaj from your hand, their action is
over, but they still remain upon your con-
science. Transierunt a manUy non transie-
runt a mente. You do not commit them
again, but it will be always true that you
have committed them ;" Facere in tempore
fuit, fecisse in sempiternum manet. And
upon this is founded the truth of that
maxim— "It is sufficient for the just man
to have sinned but once to condemn him-
self to eternal penance." Justo satU est
semel peccasse ad Jletus cBternos,

APRIL 24.

ON THE GOOD USE OF THE PRESENT TIME.

I. The present is the only time of which
we can make a good or bad use.

The nast is no more : the future has not

gard to

id exist,
le stain
mrseif,''
i passed
ction is
)ur con-

transie-
lit them
that you
; tempore
3t. And

of that
ust man
mn him-
satist est

r TIME.

of which
e has not

FOR APRIL.

195

yet arrived. The present alone belongs

to us. But this present is a rapid and

fleeting moment ; an almost imperceptible

point, which ceases to exist as soon as we

have reflected on it. Imagine time to be a

vast torrent which comes towards you with

inconceivable rapidity. What has flowed

by you will return no more— this is the

past. What is flowing towards you has

not yet reached—this is the future. What

has just reached you is the present. You

may take advantage of it.

II. What use ought we make of the present
time ?

No other but to apply with care to the
concerns of our salvation in order to in-
sure ourselves a merit and recompense
which will last for ever. No, there is
not a moment of our life which we ought
not and which we might not employ to
gain heaven ; no moment which does not
furnish us an opportunity of means of
practising some virtue; none in which

we OUffht not. tn hf>rnarlir f^ «^^ i-_^ •

" ■ '-^^^-j vvr cijppcixi- uuiore

196

MEDITATIONS

God, to render him an account of our
actions ; none, in fine, which may not be
the decisive moment of our salvation.

APRIL 25.

ON THE UNCERTAINTY OF THE FUTURE.

I. The future is uncertain; and yet we
are occupied by it alone.

We are always thinking of the future,

and never of the present. We anticipate

it as if it were too slow, and we suffer the

present to escape as if it were too swift.

We are wandering in the time which has

not yet arrived, and we do not think of

the only time which subsists and belongs

to us. We do not live, but we hope to

live. Nan vivunt homines, sed victuri sunt.

We say—" I will go, I will obtain such or

such a favour, I will attain such a degree

of elevation, and rise to such and such

a height of fortune." The foolish rich man

says in the gospel, " I will throw down,

and I will build up ;"— not thinkin*. thp^t

_3^-",

tit of our
iy not be
ition.

UTURE.

■nd yet we

le future,
LUticipate
suffer the
:oo swift,
^hich has

think of
I belongs

hope to
turi sunt.
n such or
a degree
ind such
'ich man
^ down,

inc flint

FOR APRIL.

197

he was forming plans on the very eve of
his death.

II. The future is uncertain, and yet we
wait for the future, to give ourselves to God.

You defer from day to day the total
surrender of yourself to God. You are
waiting, you say, until you reach a more
advanced age. But will you arrive at
that age? You are waiting until you grow
old. But will you ever enjoy an old age ?
You are waiting for a perfect disengage-
ment from a multitude of affairs in which
you are engaged. But are you certain
you will ever see an end of them ? You
are waiting for to-morrow. But will you
ever see another day ? " This very night
I will demand an account of your soul,"
and if you die in your sin, what will be-
come of you ?

APRIL 26.

ON THE DELAY OF CONVERSION.

I. Delay not, says the wise man, to he con^
verted to the Lord, and dn r,nt ri.f.^ u f^^^

17*

!.!

198

MEDITATIONS

day to day, because you are not sure of
time.

When in fact, will this time arrive at
which you are resolved to change your
life ? Perhaps it will be much more en-
cumbered by the cares and embarrass-
ments of the world than that which you
neglect ; new ties, new difficulties, new
obstacles, will be opposed to those pro-
jects of conversion which have no reality
in them.

11. You are not sure of yourself .

Man is inconstant for good, and con-
stant for evil. You look on your con-
version as a fruit which is not yet ripe,
but which will ripen in time. You ima-
gine that at that time your resolutions will
be more firm, your passions more weak,
your repugnances less strong, and your
attachments less sensible. Undeceive
yourself; this time may arrive, but you
will not profit by it ; it will be rather this
pious inclination that you now feel, which
will be weakened— it will be this desire

\ot sure of

arrive at
ange your
1 more en-
mbarrass-
vhich you
Ities, new
;hose pro-
no reality

and con-
tour con-
yet ripe,
^ou infla-
tions will
>re weak,
tnd your
ndeceive
but you
ither this
3I, which
is desire

of conversion that will disappear. You
will feel a greater distaste for virtue, and
a greater attachment to vice. You will
no longer have the same sentiments for
God and for your salvation. You will be
the same only so far as the world and sin
are concerned.

APRIL 27. •

ON THE FALSE IDEAS ENTERTAINED BY folNNERS
OF THE MERCY OF GOD.

I. They believe it to be infinite, and they
are thus encouraged.

They make the mercy of God a title
and motive for persevering in their dis-
orders. They are not deceived in be-
lieving this mercy to be infinite, because
it is so in reality, like the other attributes
of God. But they are deceived for want
of reflecting that this mercy is infinite in
one sense, and limited in another. In
what is it infinite ? It is so, inasmuch as
it extends to all men and to all sins ; be-
cause it makes no distinction between

■p^

Uil

200

MEDITATIONS

Jew and Gentile, for they have all the
same God, " who is rich to all those who
invoke him." It is infinite, inasmuch as
It pardons the blackest crimes, the most
unheard of iniquities ; and hence it is, that
the greatest sinners should never despair
ot their salvation.

11. In what respect is the mercy of God
limited ?

It is limited when the sinner is obsti-
nate, when he resists, when he always
delays his conversion ; because then the
Lord, whose patience he has wearied
closes the bowels of his mercy, and refuses
to hear the voice of those who would not
I attend to his. This is what was announ-
ced to the whole human race, by the
angel who is spoken of in the Apocalypse
who "having placed one foot upon the'
earth, and another on the sea, shall lift
up his hand towards heaven, and swear
by the name of the Eternal that time
shall be no more ;» that is, that the tine

e all the
those who
smueh as
the most
it is, that
ir despair

■y of God

is obsti-
3 always
then the
wearied,
i refuses
ould not
announ-
by the
calypse,
pon the
hall lift
I swear
at time
he time

FOR APRIL.

201

of mercy is past, and that the Lord is about
to give free course to his justice.

APRIL 28.

ON THE PREPARATION FOR DEATH.

I. This preparation ought to last during
our entire life.

We are, therefore, at liberty neither to
delay nor interrupt it ; and it is for this
reason that Jesus Christ does not merely
say in the gospel, prepare yourselves, but
be always ready. Estote parati. We
should then distinguish two sorts of pre-
paration for death : an actual preparation
which precedes the last moments of life,
and an habitual preparation which ex-
tends through every moment of life, by
the care which we take to sanctify them.

II. This habitual preparation should no!
prevent our attention to all the duties of our
state.

On the contrary, it should make us
more attentive to those duties, because
we discharge them with all nn««;Kio ^o^i

-^mm^f^WF

•ymm

'> l

202

MEDITATIONS

and diligence, that we may be always fit
to appear before God. The true Christian
never loses sight of this maxim of St. Je-
rome— " Labour as if you were always to
live ; and live as if you were every day
to die."

APRIL 29.

ON DEATH-BED REPENTANCE.

L The sinner who delays his repentance
to the hour of his death, depends upon what
he will do for God at his last moments.

Ill-founded hope ! For can he do more
than those foolish virgins, who, not being
prepared to go meet the bridegroom when
he was approaching, were endeavouring
to recover their lost time, at the very
moment he arrived ? They asked for
assistance ; they returned with their lamps
lighted, and nevertheless, whilst they
were k.^.ocking at the gate, he answered —
"I know you not," because their piety was
but exterior, and their heart was not
changed.

i I

be always fit
'ue Christian
im of St. Je-
ire always to
re every day

LNCE.

is repentance
ds upon what
loments.
I he do more
10, not being
jgroom when
ndeavouring
at the very
y asked for
h their lamps
whilst they
I answered —
eir piety was
art was not

FOR APRIL.

203

II. The sinner depends upon what God will
do for him at the hour of death.

He is assured that God will grant him
the grace of a happy death ; but God is
not bound to bestow to any one this final
and decisive grace ; it depends solely
upon his will, because it is just that the
salvation of man should be always in his
hands. The greatest saint should always
tremble, because he is not sure of ob-
taining it ; and you, sinners, you enjoy an
assurance which the just do not possess.
Has God, then, promised you this grace,
which is so precious and desirable ? On
the contrary, he has declared a hundred
times that he will refuse it. — " You shall
seek me," says he, " and you shall not
find me, and you shall die in your sins !"

APRIL 30.

ON THE FALSE SECURITY OF SINNERS.

I. It is founded on the promise made hy
God to the penitent sinner ^ to for give him his
sins, ' ■

204

MEDITATIONS

But this promise has no reference to the
sinner that is determined to persevere in
his sins until death. The Lord has con-
sidered in the world two kinds of sinners
-the one weak and timid, who do not
hope enough; the other rash and pre-
sumptuous, who hope too much. He says
to the first :_« Take courage; for no
matter what sins you have committed, I
will forgive you the very moment you re-
turn to me." He says to the other,-

Tremble ; for although my promise is
inviolable, it never reaches to the extent
ot tavourlng your impenitence."

11. It is founded on the exa,..^ „,. „/ God's
mercy to sinners, which we read in the Scrip-

David had scarcely bewailed his crime,
when the prophet anounced to him its for-
giveness.-At the very moment when
Magdalen began to wash the feet of her
Saviour with her tears, all her sins were
remitted her. This is quite true ; but
none of those sinners deferred repentance

I K
i f

ference to the
persevere in
iOrd has con-
ds of sinners
who do not
Lsh and pre-
ich. He says
J^ge ; for no
committed, J
ment you re-
the other, —
f promise is
to the extent

»»

*|. .Lj of God's

I in the Scrip-

3d his crime,
) him its for-
>ment when
i feet of her
er sins were
3 true; but
1 repentance

FOR MAY.

205

to the hour of death. The impenitt.t
sinner can still less hope for his conversion
from the example of the happy criminal
who was crucified on Calvary, at the side
of Jesus Christ. It is true that he was
not converted until the last hour of his
life. " But," replies a holy Father, " this
was also the first hour of his faith." Non
fuit extrema ilia hora, sed prima. At the
first instant in which he began to know
Jesus Christ, he also began to love him,
and no matter how late his repentance
may appear, never was conversion more
prompt or less deferred.

MAY 1.

ON THE JUSTICE OF GOD.

I. We feel pleasure in thinking on those
attributes of God that are favourable to us.

We love to consider him as " the Father
of mercies, and the God of all conso-
lation ;" as a tender and indulgent parent
who feels more pity than anger, at the

16 ~~-

{{

■I

206

MEDITATIONS.

faults of a lively and inconsiderate child,
and who crowns the return of the prodigal
by favours which excite envy in the breast
of the son that has never gone astray ; as
a beneficent God, who "wills not the
death of a sinner, but rather that he be
converted and live." These ideas are
true, solid, and consoling; they should
serve to strengthen our hope.

II. But they should not make us forget
those attributes which are capable of in-
spiring us with a salutary fear,

God is good ; but he is just ; he com-
mands us to call him Our Father, and he
earnestly wishes to assume the name ;
but he will be our judge : he is merciful,
and always ready to forgive us ; but a
time will come, when his justice will
render him inexorable : in a word, Lv. Is
good in this world, and during life ; b:,^
at death, at judgment, he is a God of
terror — « he intoxicates himself with the
blood of his enemies, he tears them in
pieces, he devours them, he throws him-

e child,
Todigal
5 breast
■ay; as
lot the
; he be
as are
should

forget
of in-

3 com-
ind he
name;
^rciful,
but a
e will

» ilf iS
rod of

th the
em in
s him-

self upon them as a lion upon his prey ;"
and nothing less than a whole eternity
of pains and torments will be sufficient
to satisfy his justice.

MAY 2.

ON THE ETERNITY OP THE PAINS OF HELL.

I. We should believe that they are eternal,
although it seems incomprehensible to us.

Every thing is incomprehensible and
mysterious in religion, as well as in na-
ture. The smallest portion of matter,
considered in the innumerable multitude
of its parts, contains an abyss of difficul-
ties and contradictions, against which all
the efforts of human philosophy have
hitherto been directed in vain ; and if we
are unable to comprehend the smallest of
God's works, how can we comprehend
himself, or accurately measure the entire
extent of his power and his justice ? He
has repeated one hundred times in the
Scriptures, that the punishment of the
damned will be eternal ; we should, there-

208

MEDITATIONS

fore, believe it. It is one of the capital
truths of religion, and so principal a truth,
that those sects which separated from the
Catholic Church, have not dared to dispute
It. The authors of these sects denied
other mysteries; but this appeared to
them so clearly established by Scripture,
that they could not refuse to believe it.

II. Nothing but the personal interest of
the sinner could make him doubt this truth.
He can conceive an eternity of re-
wards for a fleeting action, but he will
not acknowledge an eternity of punish-
ments for the sin of a moment. He
will admit that the greatness of God is
infinite, that the blood of Jesus Christ,
which the sinner abuses, is of infinite
value, but he is anwilling to believe that
sin will be punished by torments that are
infinite in duration. Why is it then that
he rebels against this truth? It is be-
cause he wishes to be always a sinner,
and always happy, or at least to be un-
happy only for a, time. But what will his

"m^S

'he capital
»al a truth,
d from the
. to dispute
;ts denied
peared to
Scripture,
Jieve it.
interest of
this truth.
Lty of re-
it he will
►f punish-
3nt. He
of God is
IS Christ,
f infinite
lieve that
5 that are
;hen that
It is be-
a sinner,
to be un-
t will his

FOR MAY.

209

interest avail against a truth promulged
by God ? And when he has spoken, does
not man consult his interest and his rea-
son by being silent and obedient ?

MAY 3.

ON DESIRES.

I. We should make a distinction between
desires ; for there are wicked desires which
we should banish from our soul.

Such are, 1st, Useless desires^ which
produce the whims and chimeras of a dis-
ordered imagination. 2d, Rash desires,
to which class most of our desires belong;
their temerity springs from our ignorance
of the future. You earnestly wish for an
establishment that appears agreeable in
your eyes, because you do not know that
it will constitute the misery of your life.
You aspire to this degree of fortune and
elevation, because you are not aware that
it will only serve to render your fall more
sudden and notorious. 3d, Criminal de-
sires. Crime is alwavs nrppprlprl bv n.

210

MEDITATIONS

desire which urges you to commit it ; if
you extinguish this desire, if you stifle this
monster in its birth, you will destroy sin
in its source. Be therefore always care-
ful to limit and regulate your desires.

II. There are good desires which we ought
to excite and entertain in our soul.

Such as the desire of rendering our-
selves more and more agreeable to God,
and useful to our neighbour ; of increasing
every day in grace, wisdom and virtue ;
of obtaining new gifts from the Holy
Ghost, of acquiring new merits ; the de-
sire, in fine, of arriving at that heavenly
kingdom, where we shall have nothing
more to desire. It is in this sense that a
Christian may be called " a man of de-
sires," vir desideriorum. He aspires with-
out ceasing after what is most holy and
perfect according to God. With regard
to the frail and transitory goods of this
life, he has not a sufficient esteem for
them to make him desire them.

FOR MAY.

211

nit it ; if
stifle this
stroy sin
lys care-
lires.
we ought

ing our-

to God,

creasing

virtue ;

le Holy

; the de-

eavenly

nothing

e that a

n of de-

3s with-

oly and

regard

of this

em for

MAY 4.

ON THE DESIRES OF THE FALSE GOODS OF
THIS WORLD.

I. Worldlings are constantly filled with
those desires.

They generally desire all the goods
that are comprised under the name of for-
tune, and these desires are their torment,
because they are never satisfied. A de-
sire enkindled in the heart is a devouring
fire ; the more you nourish the flame, the
more it w^ill increase.

II. Because they are always accompanied
hy fear and chagrin.

We are not the only persons who de-
sire the false goods of the virorld ; others
M^ish for them as much as we do, and
their pretensions to them are frequently
better founded and more efficacious than
ours. They fear that they will not suc-
ceed : most generally they obtain nothing,
or at least they obtain but a little. They
never enjoy all that they desire, and still

1 1

Ktl

ify

212

MEDITATIONS

less, all that they can desire. St. Au-
gustine, then, had reason to say, " Thou
hast created us, O Lord, to love thee, and
our souls can never find true repose but
m thy love."

IN THE WAYS

MAY 5.

ON THE DESIRE OF ADVANCING

OF JUSTICE.

I. It ought, at least, to equal that which
worldlings have to advance their fortune,
when the goods of this world are concerned.
They are never contested, never satis-
fied. They never think of those who
have less than themselves ; they think
only of those who have more, in order
that they may arrive at the same height
of grandeur and fortune, and that they
may then exceed them if possible.

11. When, on the contrary, the blessings
of grace are concerned,

Worldlings never look up to those who
have more virtue than themselves ; they
consider only those who have less. Th..r

<(l

St. Au-

y, " Thou

thee, and

epose but

THE WAYS

hat which
" fortune,
oncerned.
rev satjs-
ose who
ey think
in order
le height
bat they

•

blessings

ose who
!S; they

.... """J

never dream of equalling or surpassing
those who are more advanced in the
ways of justice. They take the most re-
laxed and imperfect as their models. Let
us reform this abuse. 1st, With respect
to worldly goods ; look upon those who
have less than yourself, and you will al-
ways find yourself rich. ^ 2d, On the con-
trary, with respect to virtues, always look
up to those who have more than yourself,
and you will blush for your weakness
and imperfections.

MAY 6.

ON THE CUSTOMS OF THE WORLD.

I. A Christian who lives in the loorldy
ought to conform to its customs in every
thing that is not contrary to the law of God.

For what motive could he have for not
doing so ? Would it be out of contempt
for those who observe those customs ? A
true Christian despises no one ; he reserves
contempt for himself alone. Could it be

Trnrri n \rniri /1ooii«o rv-f or»r»oa-|»iMnf (airifrnlai» ?

:t I

I f

r,'!;

But this desire is entirely opposed to the
Spirit of Jesus Christ. Is it for want of
complaisance and proper treatment to-
wards those with whom he is obliged to
live ? Christian Charity commands us to
be meek and complaisant, and even to
anticipate the whole world in this respect.
Is it, in fine, in order to avoid the chagrin
and restraint which are annexed to the
different duties prescribed by the customs
of the world ? It is by submitting to this
habitual restraint that a Christian prac-
tises the renunciation of himself, and ful-
fils the duty of carrying his cross.

II. A Christian ought to withdraw from
the customs of the world when they are op-
posed to the law of Jesus Christ.

He then imitates those faithful Israel-
ites, who. leaving an idolatrous people to
bend the knee before Baal, remained firm |
and immovable in the service of the God i
of Israel. He says to himself, like the!
holy old man Eleazar : " If I betray the !
interests of God and his law, I may, per-

apposed to the

it for want of

treatment to-

le is obliged to

3mmands us to

, and even to

in this respect.

id the chagrin

nnexed to the

)y the customs

mitting to this

'hristian prac-

mself, and ful-

cross.

mthdraw from
"in they are op-
ist,

faithful Israel-
rous people to
remained firm
ice of the God
iself, like the
r I betray the
, I may, per-

FOR MAY.

215

haps, obtain the approbation of the world,
and escape its censure ; but I shall draw
down upon my head the wratli of the
Most High, and nothing will be able to
save me from his vengeance."

MAY 7.

ON THE INSTRUCTIONS OF JESUS CHRIST.

I. Jesus Christ ?5, properly speaking, the
only Master and Doctor whom we ought to
hear.

Those who represent him on earth are
our masters and doctors only because they
speak to us in his name. This divine
Saviour instructs us in two ways. By his
lessons ; study the gospel as delivered by
the Catholic Church, with attention and
docility ; it is the rule of your faith and
morals. All religion is comprised in it.
You will there find every thing that you
ought to believe and perform, in order to
be saved. It is there he has revealed to
us those great mysteries, those primary
truths, which are the foundation of the

il ■

moral law ; the fall and the redemption
of man, the gifts of the Holy Spirit, the
operations of grace, the supreme bliss
of the elect, and the eternal torments
of the wicked.

II. He instructs us by his example.

What he has said, and what he lias
done, are the abridgment of Christianity.
What he has said : it is to his words we
ought to be obedient, and it is by them he
is our master. What he has done : we
ought to imitate his actions, and it is by
them he is our model. " All our misfor-
tune," says St. Bernard, "springs from
this source :" — we are unwilling to follow
either his lessons or his examples. Never-
theless, his gospel must be either your
rule or your condemnation. Take your
choice : for if it be not the means of your
salvation, it will infallibly be the title of
your condemnation, and the foundation of
your ruin for eternity.

:ft

e redemption
ly Spirit, the
upreme bliss
nal torments

xample.
»vhat he lias

Christianity,
lis words we
s by them he
is done : we
I and it is by
!1 our misfor-
springs from
ing to follow
pies. Never-

either your

Take your

eans of your

? the title of

bundation of

FOR MAY.

217

MAY 8.

ON CHRISTIAN HOPE.

I. What is Christian hope ?

It is one of the three principal virtues
of Christianity^ and yet it is so little
known in general, and still less practised.
Some will tell you that it consists in a
firm and assured persuasion, that we shall
be saved through the mercy of God;
others, in an ardent desire of heavenly
bliss. But this notion is imperfect, unless
we add that this persuasion and desire
are founded on the promises made by God
to those w ho shall fulfil his law, and pro-
fit by the succours of his grace. It is in
this respect that hope is like faith ; the
latter is unfruitful and dead if you sepa-
rate it from works, and for the same rea-
son, unless you unite with hope those
works which sanctify us, it will produce
nothing for salvation.

II. The use of Christian hope.

If you be in the state of grace, hope

15 ~ 1

i\j:

218.

MEDITATIONS

will sustain you against the attractions of
vice, against the negligences of tepidity,
and the weakness of diffidence. If you
be in the state of sin, your hope in the
mercy of God will animate you with the
desire of returning to him without delay.
In fine, if you are exposed to violent temp-
tations—that uncertain state between
the state of grace and the state of sin-
have confidence in God, hope in the suc-
cours which he has promised you; this is
the true means of obtaining a victory.

I MAY 9.

ON THE CONFIDENCE WHICH A CHRISTIAN OUGHT
TO HAVE IN THE PRAYERS THAT ARE OFFERED
FOR HIM.

I. They are, undoubtedly/, useful.

And worldlings themselves are so con-
vinced of this, that whilst they are en-
gaged in criminal habits, if they have any
sentiment of religion remaining, they con-
jure persons that are consecrated to God,
to pray for them. It was thus Pharaoh,'

jffi.

FOR MAY.

219

when he was persecuting the people of
God, said to Moses, " Pray to your God
for me." It is well known, how much the
tears and prayers of Monica contributed
to the conversion of her son Augustine.
The Church herself continually implores
the mercy of God in behalf of the living
and the dead. Neglect not to avail your-
self of those prayers which are animated
by zeal, inspired by charity, and which
the Lord has often heard.

II. But do not place all your confidence
in them.

You can, without doubt, reap much
benefit from the prayers that are offered
for you, but nothing can dispense you
from praying yourself. Whilst the apostles
prayed for the Chananean woman, they
were not heard ; she approaches herself
to Jesus Christ ; she prostrates herself be-
fore him, and her daughter is healed—
" to teach us," says St. Chrysostom, " that
God loves our own prayers, sinners though

220

MEDITATIONS

WO arc, bcroro those of the saints, which
may be ofiered for us."

MAY 10.

ON THE CONSTANUV OF THE MARTYRS.

I. Evenj Christian ought to he disposed
to suffer 7nartyrdom rather than renounce
his faith, or violate the law of God.

When we read the histories of the mar-
tyrs, we look on them as extraordinary
men, as heroes elevated to a most sublime
degree of constancy and virtue, and yet
they have endured no suffering, they have
made no sacrifice, which we are not
equally bound to make, provided we were
placed in the same circumstances. Yes,
every Christian is bound to defend the
principles and practice of his religion,
even unto martyrdom if it be necessary.
This is an inevitable consequence of that
entire and absolute preference which God
requires of us by the first and greatest of
his commandments, and it was this that
induced the Saviour of the world to say.

rOR MAY.

22)

— " lie who wishes to save his lile will
lose it, and he who will lose it for the love
of me and the gospel will save it. But
how can one be disposed to die for God,
when ho will not resolve to live for him,
or make the least sacrifice for his sake ?

IT. The whole Ufa of a Christian should
he (f continual marttjrdom.

It is a mistake to imagine that there
has been only a certain number of saints,
who have arrived at the bliss of heaven,
by the road of martyrdom ; all have me-
rited the same crown ; the one by a more
speedy and more abridged martyrdom;
the others by a martyrdom more slow and
more durable. All have not made the
sacrifice of their life ; but all have sacri-
ficed the vices and attachments of the
flesh and the world. There is a martyr-
dom of the heart as well as of the body.
The latter appears frightful by the horror
of suffering : but the other has also its ri-
gours by the continual violence which it
does to nature.

19^

- Jsf,

; [

222

MEDITATIONS

I <:

MAY 11.

ON THE INDISSOLUBLE UNION OF PROBITY AND

RELIGION.

I. Without religion there is no probity.
One may have, perhaps, an apparent

fleeting and limited probity, but never a
solid, constant, and universal probity. If
one be restrained only by the fear of hu-
man law^s, secret crimes will escape those
laws, and it often happens, that the power
of those who commit them, keeps the law
silent. What bridle, then, would be ca-
pable of restraining the great and power-
ful of the world, when they have shaken
off" the yoke of this divine religion, which
alone can regulate their authority, and
their duties ? The laws, it is true, have
more effect on individuals than on them ;
but they act only on the body ; it is re-
ligion alone that can affect the heart.

II. Without probity there is no religion.
The natural law is the first of all laws :

the gospel, so far from destroying it, is

ROBITY AND

> probity.

apparent
it never a
robity. If
■ear of hu-
?ape those

the power
ps the law
uld be ca-
nd power-
ve shaken
on, which
ority, and
true, have

on them ;
; it is re-
heart.

religion.
' all laws :
^ing it, is

FOR MAY.

223

only engrafted on it, and renders it more
perfect and extensive. Ho who violates
this law by injustice, calumny, false testi-
mony, cruelty, or perfidy, no matter how
devout he may externally seem, can have
only the shadow and phantom of religion.
He tramples all rights under foot; he
abandons all principles ; he is worse than
a Pagan and an Infidel.

MAY 12.

ON THE DIFFICULTY OF SANCTIFYING OURSELVES
IN THE WORLD.

I. We should not believe that it is easy to
become holy in the world.

The gospel requires from us so great a
purity of morals, sc great a detachment
from earthly goods, so perfect and uni-
versal a devotion to the service of God,
that it is very difficult to practise it in the
midst of the world, which we may con-
sider as the abode of voluptuousness, in-
justice and pleasure, where a contagious
air is breathed, by which hearts are in-

li-

:.*#««

Lsi

224

MEDITATIONS

fected with an almost general corruption ;
where we perceive so many objects to
excite our passions, where one has at his
hand, if we may so speak, so many means
of gratifying them ; where the snares are
so dangerous, and the falls so common.
This first reflection will make you work
out your salvation in the world with fear
and trembling.

I II. We should not believe that it is im-
possible to be saved in the world.

We cannot, it is true, without the suc-
cours of grac^ : but that which appears
impossible to man is possible to God ; and
when Jesus Christ expressed himself with
so much force and energy on the extreme
difficulty with which the rich of this world
can obtain the kingdom of heaven, he did
not wish to drive them to despair: he
rather desired to make them feel how
much they required a particular vigilance,
and a very great effort of his grace, in
order to save themselves from a ship-
wreck amongst so many rocks. "Have

Tuption ;
bjects to
as at his
i)^ means
lares are
common,
ou work
vith fear

it is im-

the suc-
appears
lod ; and
jelf with
extreme
lis world
1, he did
)air: he
3el how
gilance,
race, in
a ship-
" Have

FOR MAY.

225

confidence," he tells us, "I have overcome
the world ; and you can always overcome
it when you combat with me." This se-
cond reflection will make you labour for
your salvation in the world with an
humble and salutary confidence.

MAY 13.

ON THE KNOWLEDGE OF VIRTUES AND VICES.

I. It is easy to be deceived with regard to
them.

And hence is necessary — 1st, A great
uprightness of heart. 2d, A. great watch-
fulness over ourselves, in order to make
a proper discernment between virtue and
vice. Otherwise we shall mistake real
vices for virtues, ambition for an heroic
propensity, revenge for an act of justice,
pride for an elevation of sentiment, extra-
va^nnce for necessary expense, deceit for
wisdom, hastiness for valour, and even
licentiousness for lawful indulgence.

II. The same illusion will cause us to
mistake true virtues for vices.

226

MEDITATIONS

Patience will appear in our eyes a
shameful weakness; economy, a sordid
avarice ; forgiveness of injuries, coward-
ice ; humility, baseness of spirit; pru-
dence, a badly regulated fear ; restraint in
conversation, a stupid silence. A Chris-
tian, then, should be anxious to make a just
discernment between vices and virtues.
1st, In order to judge with equity those
who are subject to him. 2d, That he may
judge himself.

MAY 14.

ON THE MEANS OF SANCTIFYING OURSELVES
IN THE WORLD.

I. The first is, to consider that the state
of a Christian who lives in the world is
not incompatible, with holiness.

Tertullian had said that a Christian
could not be an emperor ; and others ad-
ded, that he could not be rich. But they
were in error : piety belongs to all condi-
tions ; all are not called to quit the world ;
Christianity does not form of itself a par-
ticular condition, or one different from

3ur eyes a
y, a sordid
es, coward-
pirit ; pru-
restraint in
. A Chris-
make a just
nd virtues,
quity those
hat he may

' OURSELVES

at the state
he world is

^ Christian
others ad-
But they
' all condi-
the world ;
self a par-
rent from

FOR MAY.

227

others, but it equally conducts all tO per-
fection. Whether you be rich or poor, a
master or a servant, born in the dust or
elevated on a throne, you are called to
the kingdom of heaven, and without
renouncing your condition, you can
obtain it.

II. The second is to reform the abuses,
and to profit by the graces of your state.

There are abuses peculiar to each
state : pride, idleness, and indulgence, are
the abuses of grandeur ; luxury, hard-
ness of heart, and foolish expenses, are the
abuses of riches; impatience, murmur-
ing, and fraud, are the abuses of poverty.
Avoid these abuses, and you can sanctify
yourself in poverty, in opulence, and in
grandeur. There are also graces pecu-
liar to each state, that is, graces specially
intended to preserve us from the vices
and dangers connected with our state,
and our salvation depends on our zeal in
asking for those graces, and our fidelity
in corresponding with them.

228

MEDITATIONS

MAY 15.

THE OBSTACLES WHICH ARE OPPOSED BY
THE WORLD TO OUR SALVATION.

I. The greater^ those obstacles are, the
more tJiey should animate our courage.

To gain Keaven is our object here : do
you imagine that you will obtain it with-
out its costing you an eflbrt ? You have
also to obtain the crown of conqueror ;
can you hope to overcome without having
combated ? The greater the dangers are,
the more insurmountable the obstacles
appear to us, and the more merit and
glory we acquire by overcoming them.
Shall we do less for God than for the
world 1 Shall we have less strength, less
constancy and courage in acquiring the
immortal goods of a future life, than in
procuring the frail and transitory goods
of the present ?

II. There is not one of those obstacles
from which we may not derive some ad-
vantage to salvation.

-- ■;«^^*-*s«F«?!^j.>^iff^«*w<**«wi7

OPPOSED BY

noN.

es are, the
urage.
t here : do
in it with-
You have
conqueror ;
3ut having
mgers are,
obstacles
merit and
ling them,
m for the
ength, less
uiring the
fe, than in
;ory goods

e obstacles
J some ad-

FOR MAY.

229

Because there is not one which may
not be a means of sanctification, if we
know how to use it. Do not riches furnish
us with a thousand occasions of exercis-
ing charity, and of amassing a treasure
of good works in heaven ? Does not
power enable us to cause justice to be
observed, and to conduct men to virtue
by our example? In taking advantage
of all, we find God throughout all ; we
serve, we love, we adore him, we sanctify
ourselves in all conditions, and in all cir-
cumstances of life.

MAY 16.

ON THF LOVE OF RETREAT.

I. To a Christian who lives in the world,
this love is frequently an illusion,

Wordlings, themselves, sometimes form
plans of retreat. — When one speaks to
them about being converted to God, and
reforming their conduct, they reply that
they wish to quit all, and abandon all, as
if the disorder of their life were insepa-
rably annexed to their condition, and that

230

MEDITATIONS

it was out of their power to find a cure
for it. But, observe here : it is not the
tumult of the world and the exterior
agitation of your business, which prevent
you from serving God ; it is rather the in-
terior cry of your passions, to which you
lend a willing ear, it is the tyranny of
your vicious habits which you cherish.

II. We maij find where we please retreat
and solitude, even in the midst of the world.

May we not, by a good use of time, al-
ways gain some hours or some moments
of retreat, to meditate on the law of God ?
May we not habitually make for ourselves
a sort of retreat, in the bottom of our
hearts, where we may entertain ourselves
interiorly with God, though we may ap-
pear to be engaged only with the cares
and interests of the world? At such
moments the spirit is attentive to the
business of the world, but the heart is
with God.

-- «

FOR iMAY.

•231

MAY 17.

ON THE KNOWLEDGE OF THE WORLD.

I. The more it is hiown, the more it is
despised.

If there be something in it to dazzle us,
thore is also wherewithal to undeceive us.
Limited as our knowledge of it is, wo are
aware that no person is satisfied in it.
We know what little importance we ought
to attach to those fleeting goods which
have no solidity in them, which glide
away from us and disappt'^r like vain
phantoms, at the moment we least expect
it. The solitary who has not known the
world, requires much reflection to be un-
deceived in its regard. His inexperience
conceals its nothingness and vanity from
him. But when he examines it more
closely, it is revealed to him at the first
glance.

II. The more we know it, the more we
should be weaned from it.

It is sufficient to reflect on its false
caresses, on its inconstant favours and its

I II
■ ll

;

!
i

I u

232

MEDITATIONS

base artifices. All its promises are vain,
all its friendships are false, all its dis-
courses are flattery ; calumny, ambition,
int(5rest, jealousy arc its springs of action ;
truth is banished from it : you find nothing
in it throughout but dissimulation, lying,
artifice and deceit. Amongst the crowd
of people who surround you, how many are
there who are attached to you by ties of
true friendship ; how many are there who
would share in your r^isfortunes, or who
would not be ready to devote themselves
to him wh^ should occupy your place ?
iJehold a true portrait of the world, and
yet this is the world which is preferred
before God.

MAY 18.

ON THE DANGERS OF THE WORLD.

I. Those dangers do not render it impos-
sible for us to practise the morality of the
gospel in every state of life.

The two grand principles of this moral-
ity are, that we must " love God with our
whole heart, and our neighbour as our-

FOR MAY.

238

selves." Now, cannot a Christian, with-
out quitting the world, or forsaking his
state of life, fulfil those two obligations,
which are the essence of the whole law ?
Can he not be raised to God by faith, and
be united to him by love ? Can he not
hold communion with his neighbour by
charity, and if he has fallen into any
crime, may he not purify himself by re-
pentance ?

II. Those dangers have not prevented
the practice of this morality in all states
of life.

Recall to your mind the many saints
who have lived, like you, in the midst of
the world, without ever sacrificing to the
world their religion, or their salvation.
Remember those holy kings who, despite
of all the charms and temptations of the
world, have had the strength to elevate
themselves by the thoughts of eternity,
and to hold in their heart a secret and
perpetual converse with God, always sub-
ject to the authority of his law, always

Oli«

M i

'■ 's

234

MEDITATIONS

faithful to the impressions of his grace.
What is there to prevent you from imitat-
ing their example ?

MAY 19.

ON THE SANCTITY PECULIAR TO A CHRISTIAN
ENGAGED IN THE WORLD.

I. Consider it with regard to his exterior
conduct.

He makes it his special business to
unite the duties of civil life with those
of his religion, in such a manner, that he
never fails to perform what he owes to
God, without ever forgetting what he owes
to the world. He is familiar only with a
few persons, but he is mild and complai-
sant to all. A good master, a good sub-
ject, a good citizen, a good magistrate, a
good warrior, a good father of a family,
an obedient son, a faithful spouse, a con-
stant and generous friend — he shows by
all his actions that "piety is profitable
for all things, and that it is to piety the
solid goods of this life, and those of the
future, have been promised."

FOR MAY.

235

CHRISTIAN

s exterior

II. With regaled to his interior.

But if you penetrate into the interior
of his soul, it is there he gives free scope
to those grand sentiments of faith, of
religion, and of piety, with which he is
filled ; he sees nothing but for God ; he
acts, he speaks, he labours, he breathes
only for God. What noble and generous
sacrifices does he not make him from the
bottom of his heart? Men, who only
behold appearances, find nothing in his
exterior to distinguish him from the other
faithful ; but God, who fathoms the most
secret depths of conscience, perceives in
his soul motives the most pure, disposi-
tions the most holy and the most sublime.

MAY 20.

ON THE THOUGHT OF DEATH.

I. Ofte7i think of death.

Not only often think of it, but think of
it every day. Think of it continually, in
order that you may be always ready to
appear before God. '• Be ready," said
the Saviour, " because the Son of man

V.^'

236

MEDITATIONS

will come at the hour you least expect
him ;" his arrival is that death which will
surprise you, if you be not always pre-
pared. Now, how can you be prepared,
if you seldom think of it, or never think
of it ? The time, at which you will lose
sight of this decisive moment of your
salvation, may be precisely that at which
Jesus Christ will summon you before him.
" Have, then, your last hour always before
your eyes," said St. Basil : " w^hen the
day begins, doubt whether yor shall live
to its close, and when you en, r into the
darkness of night, do not be certain of
beholding the following day."

II. Think of death in order to sanctify
all your actions.

Be assured that there is no more effica-
cious means of inducing us to live well,
than to reflect that each day that begins
may be the last day of our lives. It was
thus that holy Job used this reflection :
" As long as I am in the world," said he,
" I expect every day that my change shall
arrive ; thou shalt call me, O Lord, and I

FOR MAY.

237

will finswer thee : call me when thou
pleasest, at whatever hour, or in what-
ever place it may be, I am ready to
answer thee." Place yourself in such a
condition as may enable you to address the
same language to God.

MAY 21.

ON ArPLICATION TO THE DUTiES OF OUR

STATE.

I. This application is indispensable.

You live in the world, and you wish to
have no other occupation than prayer ; no
other care, no other labour, but that of me-
ditating on the truths of salvation. This is
an abuse ; you cannot be a true Christian,
but inasmuch as you discharge the
duties of your state. I conjure you, my
brethren, said the apostle to the first
Christians, and I command you, on the
part of God, that each one of you should
apply to his own business, that is, to the
business with which he is charged by his
profession and his state. Behold a com-

< -i

* ■ €■

f ■ -'J
♦1

which decide the point, at which the
apostle considered this application im-
portant and necessary lx)r salvation.

II. This application is frequently ne-
glected even by those who make a profes-
sion of 'piety.

One will practise all the exterior duties
of religion, but wall not perform those of
his condition ; he will prolong his prayers
in the holy temple, and will abridge the
time that he ought to bestow on labour ;
he will enter into all the works of charity,
and neglect the obligations of justice.

MAY 22.

ON THE HOMAGE WHICH WE RENDER TO GOD BY
DISCHARGING THE DUTIES OF OUR STATE.

I. God is, properly speaking, the author
of all states.

It would seem at first sight that people
become great by nobility or favour alone,
that chance or industry makes masters,
and that servants are created by neces-
sity ; but if you ascend to the true source

ich the
ion im-
on.

atlij ne-
: profes-

or duties
those of
^ prayers
idge the
L labour ;
f charity,
5tice.

ro GOD BY
, STATE.

the author

at people
>ur alone,
masters,
by neces-
uc source

of the various conditions of life, you will
find that they proceed from God, who has
instituted and ordained them for the
maintenance of human society.

II. The duties of our state are, there-
forej an essential part of the worship which
we owe to God.

Who can doubt but that religion, which
comes from God, requires us to perform
all the duties of a state of which God is
the author ? Would he have instituted
this state without desiring to see all its
obligations fulfilled ? He, undoubtedly,
desires it, and in this sense it is true to
say, that the duties of our state are real
duties of religion, and that if they differ
in their object, they by no means differ
in the obligations which they impose
upon us.

MAY 23.

ON THE FAULTS OF THOSE WHO SUBSTITUTE
PRACTICES OF PIETY FOR THE DUTIES OF
THEIR STATE.

I. The first is pride.

240

MEDITATIONS

The practice of the duties of our state,
although expressly commanded by reli-
gion, is not dazzling in its appearance ; it
does not indicate of itself, distinguished
piety. Sinners sometimes accpiit them-
selves of those duties, at least exteriorly,
with as much exactness and fidelity as the
just. There is, therefore, nothing here to
flatter pride, and this pride is always
anxious to be flattered.

II. The second is the caprice of self-will.

We wish to enjoy the rights of our li-
berty even in the practice of our duties ;
and as those of onr state are not always
agreeable to our whims and caprices, we
love to substitute for them others that
please us more, because they are of our
own choosing — exercises of piety which
we may change, vary, diversify, prolong,
or abridge, according to our fancy.

ir state,

jy reli-

ince ; it

guished

them-

eriorly,

)

y as the

here to

always

elf-will.

' our li-

duties ;

always

ces, we

!rs that

of our

which

Drolong,

•

■

FOR MAY.

241

MAY 24.

ON THE FIDELITY WITH WHICH RELIGION IN-
SPIRES US WITH REGARD TO THE DUTIES OF
OUR STATE.

I. He who is guided by the spirit of reli-
gion ivill he always faithful to the duties of
his state.

No passion, no human motive can, in
this respect, make more extensive de-
mands upon us than religion. IIow many
obscure duties in every state, which vani-
ty itself will make us neglect, because it
has nothing to gain in performing them !
How many that appear even absolutely
indifferent! Religion, on the contrary,
sustains us. 1st, In the pro ctice of obscure
duties as well as those that are dazzling; :
because religion gains in the same pro-
portion that vanity loses. 2d, Religion
knows no duties as trifling, and considers
none indifferent.

II. He will be faithful to those duties at
all times.

(■ '

242

MEDITATIONS

If you are guided by vanity or human
respect, these motives v^^ill influence you
in the sight oi^ men ; but you will be un-
faithful when they shall not behold your
infidelity. A person of this description
is courageous in the open day. and a
coward at night. — Again, various pas-
sions succeed and destroy each other ; if a
contrary and superior passion arise, duty
will be immediately sacrificed to it. This
father of a family, whom interest makes
wise, will become a dissipated character
through inordinate love.

MAY 25.

ON THE SUFFERINGS ANNEXED TO THE PRACTICE
OF OUR DUTIES IN EACH STATE.

I. Religion alone can sweeten those suf-
ferings.

There is hardly any one in the world
who is contented with his state, and who
does not envy the lot of others ; but if you
consider your state in a spirit of religion,
you will no longer complain of the suffer-

RACTICE

FOR MAY.

243

ings that are inseparable from it, you will
be no longer tempted to change your con-
dition. All states will appear equal in
your eyes, because all have been ordained
and established by the will of God. You
will, therefore, not prefer one before an-
other ; because nothing is preferable to
the will of God, nothing is preferable to
what he has ordained.

II. With respect to the accidental suffer-
ings of our state.

What wife will be better able to sup-
port a yoke that is so often rendered
grievous through the cruelty of a hus-
band, than she who considers her state in
a spirit of religion ? What master, what
servant, what child, what father of a fa-
mily, will make a better use of those mor-
tifications which each must encounter,
than he who has his eyes fixed on that
Divine Providence from whom they pro-
ceed ? Reflect on this principle, and apply
it to the essential, or accidental and par-
ticular sufferings of your state.

244

MEDITATIONS

MAY 20.

ON THE MERIT OP PERFORMING THE DUTIES OF

OUR STATE.

I. The performance of those duties is an
abundant source of merit.

For in what does the true merit of man
consist ? Is it not in constantly executing
the will and orders of God ? Now, who
accomplishes this but he who faithfully
discharges the duties of his state ? Labour
and danger, at a time when they are pre-
scribed by duty, are, therefore, more holy
and meritorious than prayer.

II. Jesus Christ, our master and our
model, seems to have made this one of the
principal grounds of his merit.

He employed only the three last years
of his life in performing those great ac-
tions which astonish us so much. And
what had he been doing for the thirty
years preceding? He was fulfilling the
duties of his state ; he obeyed his parents,
he lived by the labour of his hands : the

)UTIES OF

FOR MAY.

245

world rolled on by its ordinary principles
and prejudices. There were at Jerusalem
many austere sects of Pharisees, who ad-
ded to the law a thousand new observ-
ances. The world admired their sanctity.
Where, nevertheless, were true merit and
perfect virtue to be found ? Was it not
under the rustic cot, where Jesus Christ,
submissive to his Father's will, was occu-
pied solely by the duties of his state ?

MAY 27.

ON THE MOTIVE WHICH SHOULD INFLUENCE US
IN PRACTISING THE DUTIES OF OUR STATE.

I. We should have nothing else in view
but, to please God.

In this respect religion subjects us to
the same duties as the world ; but it re-
quires different motives. It wishes that
we should perform through a spirit of sub-
mission to the divine will, that which the
generality of mankind perform through a
spirit of vanity, through a spirit of am-
bition, through a spirit of cupidity and in-

21*

":mm*f

246

I \

MEDITATIONS

terest. " Servants," said St. Paul, " obey
your masters in order to obey God."

II. It is not always the difference of
occupations which constitutes, in each state,
the distinction hetioeen the just and sinners ;
it is rather the difference of motives hy
which they are influenced.

The just man labours for God, and the
sinner for the world — the just man, in
order to merit the goods of heaven, and
the sinner to procure those of eartli — the
just man for the glory of God and his own
salvation, and the sinner for his fortune
or for his own glory ; and hence the same
labour renders the one perfect in religion,
and leaves the other destitute of the spirit
and the fruits of religion.

MAY 28.

ON THE DANGERS PECULIAR TO EACH STATE.

I. If there be no state without its suffer-
ings, there is likewise none without its
dangers.

But if in all the occupations of your

1, " obey

rence of
ich state,
sinners ;
fiives by

and the
man, in
^en, and
•til— the
his own
fortune
le same
•eligion,
le spirit

STATE.

s sifffer-
lout its

of j^our

FOR MAY.

247

state you are guided by a spirit of reli-
gion, you will find in all those dangers
only frequent occasions of obtaining vic-
tories: you will triumph over pride by
wearing honors meekly — over pleasure
by using even lawful enjoyments with
moderation — over covetousness by using
riches without haughtiness, or too great
an attachment to them.

II. The idea which the Scripture gives us
of him who sanctifies himself in the world,
despite of all the dangers peculiar to his
state.

" Blessed is he," says the wise man,
" who has looked on the charms of gold
without being dazzled by them, and who
has possessed riches without placing his
confidence in them !" Who is he ? He is
worthy of all our praises, and his life,
though a simple and ordinary one, to all
appearance, should be looked on as a
continual series of wonders. He has
made use of even the very dangers of his
state in order to render himself perfect in

248

MKDITATfONS

religion. Qui probafas est in illo, et per^
fectus est: He will, theretbre, be crown-
ed with immortal glory, because he was
tempted to violate the law of God, and he
remained faithful; he could have done
evil, and he has not done it. Qui potuit
transgredi et non est transgressus ; facere
mala et non fecit.

MAY 29.

ON THE VIRTUES WHICH ARE EXERCISED IN
PRACTISING THE DUTIES OF OUR STATE.

I. A Christian finds in the duties of his
state a continual exercise of charity.

There is no state in the world which
has not an immediate reference to the
general welfare of society. Now, there is
a commandment of God, which obliges us
to love our neighbour as ourselves, and
consequently to render him happy, and
procure lor him all the advantages that
depend upon us. In all your occupations
you should, therefore, consider the direct
reference which they may have to the

^v^r^^^afiiitiiv

public ^ood, or the private benefit of
your neighbour, and hence propose to
yourself an end so noble, so pure, and so
meritorious before God.

II. A Christian finds in the afflictions
of his state a continual exercise of penance.

There is no state without its chagrins,
and its sufferings ; even kings themselves
are not exempt from them ; and if those
who approach them continually suffer
from the assiduity and complaisance they
are obliged to display towards their mas-
ters, the latter do not suffer less from the
faults and negligences of their servants.
In what state will you not find crosses
and thorns, subjection and restraint ? We
should turn them to advantage, by sub-
mitting to them in a spirit of penance, by
offering them to God as an expiation for
our sins, and by uniting them to the cross
and sufferings of Jesus Christ.

250

MEDITATIONS

MAY 30.

ON THE GLORY OF THE WORLD.

I. Worldlings labour onhj for the glory
of the world.

They wish to be praised, esteemed,
and respected; they aspire after titles
and brilliant distinctions ; they ask them,
they solicit them for themselves, their
descendants, and their families ; they de-
sire nothing less, than to render their
names immortal, and the more elevated
they are, the more means they fancy they
possess for ascending higher. Behold
what is called the glory of the world —
behold the idol to which worldlings sacri-
fice their cares, their time, their repose,
and frequently heir life.

II. The glory of the world is false.

True glory cannot be found in the praises
of men, which are often unjust and sel-
dom sincere ; neither does it consist in the
respect or homage of men, in which their
heart has so little share, and which ter-

i 11

FOR MAY.

251

LD.

the glory

steemed,
er titles
Lsk them,
3S, their
they de-
er their
elevated
icy they

Behold
world —
?s sacri-

repose,

se.

' praises
and sel-
?t in the
ch their
lich ter-

minate with them ; nor a<vain, in titles in-
scribed on brass or marble, which perish
with time, and vanish like their heroes.
There is no one but God who possesses,
and who can bestow immortality. "To
know your power, and to fear your jus-
tice, O my God," said 8olomon, "is t'le
true principle and the solid foundation of
immortal glory.*'

MAY 3i.

ON THE GLORY OF GOD.

I. We ought to seek and desire nothing
hut the glory of God.

" If I glorify myself," said the Saviour,
" my glory is nothing." It is but a sha-
dow, and a thin vapour, which scatters
of itself, and has neither consistence nor
solidity. To the immortal God be, there-
fore, rendered all honour and glory ! To
him it properly belongs ; he is the author
and the principle of all good ; it is, there-
fore, just, that he should have the glory
of all, and we cannot attribute the least

252

MEDITATIONS

portion of it to ourselves, without a sacri-
legious usurpation.

II. In seeking the glory of God alone,
we ensure to ourselves immortal glory.

"It is my Father that glorilies me,"
said our Saviour, "because I act and
labour only for his glory." " I expect no-
thing from men," said St. Paul, "I have
lived, I have laboured only for God ; it is
he vf\ni w\\\ be my recompense. I am
too fully convinced of the nothingness
and vileness of creatures, to be satislitid
w^ith their vain applauses : I am ailected
only by that glory which proceeds from
the Lord."

JUNE 1.

ON THE JUDGMENTS OF THE WORLD.

I. A true Christian despises the judgments
of the world.

He . knows their falsehood, their injus-
tice, their inconstancy, and their blindness,
and hence he does not condescend to pay
them the least deference. Not that a

[t a sacri-

FOR JUNE.

253

Christian should not be anxious, to a
certain extent, to acquire a good reputa-
tion, but he desires to obtain it in the eyes
of wise and virtuous people, who are
guid(^d in their judgments only by the
lights of reason, and the laws of religion,
truth, and justice.

11. Reasons which induce him to despise
ihcm.

lie looks on the world as a confused
assemblage of persons of different charac-
ters and inclinations, the greater part of
whom have neither knowledge nor virtue,
nor good conduct, nor judgment— who'
hardly know how to diseern good irom

evil— who have no idea of true merit

each of whom believes himself capable
of governing others, although unable to
govern himself—where out of a great
multitude you will, with difficulty, find
two of the same sentiments, and scarcely
one with reasonable opinions.

il i|mi

JUNE 2.

ON THE DESIRE OF PLEASING THE WORLD.

I. Tfie world does not deserve all the
trouble that is taken to please it.

Even when we have to please only one
man in the world through a desire of mak-
ing or increasing our fortune, to how
many painful fatigues, assiduities, and
complaisances, must we not submit ! Is
not one obliged to study his tastes, his
humours, his inclinations, in order to con-
form to them, and be regulated by his
conduct, no matter how disorderly it may
be ? Is there, then, O my God ! any one
on the arth who deserves such sacri-
fices ? — No, Lord ! they are due but to
thee alone, because thou alone art worthy
of them, and because thou art the only
master who can bestow on us a suitable
reward.

II. The world is not in a condition to re-
ward the trouble that is taken to please it.

" Fools that we are," said those two
courtiers of whom St. Augustine speaks

WORLD.

le all the

only one
! of mak-

to how
ies, and
mit ! Is
LStes, his
r to con-
d by his
y it may
any one
3h saeri-
? but to
t worthy
the only

suitable

Ion to re-
lease it.
lose two
e speaks

FOR JUNE.

255

in his book of Confessions ; " we forget
heaven to think only of the earth ; we
relinquish substantial goods to run after
shadows ; we endure a thousand pains
and mortifications to obtain the frivolous
rewards which the world makes us wait
for so long, which it bestows with re-
luctance, and often suddenly takes away.
Would not so many cares and labours be
far better employed in meriting the re-
wards of heaven ?*'

JUNE 3.

ON VANITY.

I. It induces us to believe that the whole
world esteems us.

This is an illusion ; for, 1st, enlightened
persons, who are very few in number, are
generally avaricious of their esteem.
They more easily see faults ; they are
more sensibly affected by them ; and no-
thing is more rare and more difficult than
to realize their ideas of true merit. 2d,
That which appears most estimable in

:' I

i!
) II

your own eyes will seem nat to exceed
mediocrity in the opinion of those who
know you, and will, perhaps, excite their
contempt.

II. Nothing is more difficult than to
know with accuracy whether ive are es-
teemed hy men.

Their heart is impenetrable : they are
naturally false and deceitful, and it is
very seldom that their words express their
true sentiments. Politeness obliges them
to give constantly to each other, marks of
mutual esteem. How shall we distinguish
I those which custom, civility, and the
usages of the world have rendered almost
necessary, from those that proceed from
the spirit and the heart? How often
does it not happen, that he who speaks
well of you before your face, will tear
your character in pieces when you are
absent I

FOR JUNE.

257

JUNE 4.

ON THE LOVE OF PRAISES.

I. Vanity inducer us to love praise.

The greater part of men desire it with
so much avidity that it seems to be the
only reward they wish to receive lor their
labours and sufferings. They are not
satisfied with having performed a praise-
worthy action, they wish to be praised
for it : they are not content with possess-
ing talents or virtues, they still wish that
the whole world should know and speak
of them.

JI. The generality of praise which is
bestowed or received in the world, is deceit-
Jul.

They are false either in their object or
their principle. 1st, In their object : be-
cause things are praised that do not de-
serve praise, such as foolish expenses,
false grandeur, and false virtues. 2d, In
their principle : praises are given in order
that praise may be bestowed in return, in

22*

I' **

tm^

258

MEDITATIONS

order to gain over and seduce those who
are the distributors of favours and the
arbiters of fortune. Remember, that if
true virtue be essentially praiseworthy, it
never wishes to be praised ; that it ceases
to deserve when it seeks for praise ; and
that it is never more worthy of praise
than when it is most careful to avoid it,
and most grieved to hear it.

JUNE 5.

ON THE FOUNDATION OF CHRISTIAN HOPE.

I. It is founded on the extent of God's
knowledge.

No merit is concealed from him ; no
merit is unknown to him ; he beholds and
esteems it every where he finds it. He
perceives it even in darkness, even in the
most intricate folds of our conscience.
In one word, he knows this merit of the
heart which escapes the knowledge of
men ; and hence it is that he keeps an ac-
count with us not only of our actions and
words, but also of our intentions and

FOR JUNE.

259

desires. Hence it comes to pass that, ac-
cording to the saying of the prophet, he
herrs "the preparation of our heart;"
and it is sufficient to have the desire of
pleasing him in order to be agreeable in
his eyes.

II. On the supreme equity hy which his
judgments are characterized

For, those judgments of his with which
we are so much threatened, are terrible
only to sinners. They ought to form the
consolation and hope q^ the just, because
they are certain that every good work
which they perform, no matter how small
or trivial in appearance, is always of
great value in the sight of the Lord ; that
by him every thing is reckoned and no-
thing is lost, since even *' a drop of water
given in his name will not be without its
reward."

JUNE 6.

ON FAITH.

I. This faith daily accuses us before God.

260

MEDFTATIONS

There is such an opposition between
laith and the conduct of the generality of
mankind, that it is impossible but their
faith should constantly «^xclaim against
their conduct. God considers what our
faith teaches us, and what we believe ; he
knows all the truths which he has 'im-
pressed on our soul by giving us the
grace of faith, and he perceives in our
morals a constant and perpetual renun-
ciation of those very truths. It is, there-
fore, properly speaking, our faith which
will cry out for vengeance and justice
against us.

IL Thh faith loill confound us one, day
at the judgment of God.

How shall we endure its complaints and
reproaches.- ? How shall we resist the in-
vincible force of testimony which it shall
render against us ? What shall we answer
to the Sovereign Judge when he will say
to us :— " Behold what you have believed,
and what you have done," You believed
that you were bound to love me with

your whol(> hoart, anrl yot you have loved
vile crcaturos morn than me. You be-
lieved that you weie obliged to renounce
the world by the engagements of your
hai)tism, and yet you have never ceased
to be its slave.

JUNE 7.

ON THE EXAMINATrON OP CONSOFENCE.

I. Importance of iff is ejcamination.

How can one accuse himself of his
faults, how can he form a resolution or
adopt means to correct them, unless he
]<nows them ? And how can he know
them, if he be not careful to examine his
conscience frequently, and to render an
account to himself of all his actions ?
Jesus Christ compares the true Christian
to a skilful merchant. He never fails to
examine each day his gains and losses,
and if he discovers that he has met with
some loss, does he not speedily endeavour
to repair it ? It is thus we should every
day examine the losses we sustain in the

! m

;

ways of salvation, in ordor that thoy may
not accumulates that vice may not take
root in our heart, and that our evil habits
may not be confirmed.

II. The state of a soul that neglects the
examination of conscience.

" I have passed," says the wise man,
" through the field of the idle and the
vineyard of the sluggard ; every thing
there was full of thistles and covered with
thorns." Such is the deplorable state of
those worldlings who never take the
trouble to examine their consciences.
They resemble an uncultivated and de-
serted field, which produces nothing but
briars and thorns. It is by the frequent
and habitual practice of this examination,
that we discover and eradicate them.

FOR JUNE.

203

JUNE 8.

ON TWO KINDH OF EXAMULiiiuS OF CON-

SCIENCE.

1. 'I he first M- an habitual examination,
which extends to all the actions and mo-
\ ments of our life, and which is a necessary
j consequence of Christian vigilance.
j For it is true to say, that the whole Jife
I of a Christian ought to be a secret and
continual censure of his thoughts, desires,
and actions ; that he should ever have,
as it were, his soul in his hands, in order
to know and appreciate all its sentiments ;
and that if he allowed it for a moment
out of his sight, it will go astray without
his knowledge. But as the Hckleness of
imagination, and the distractions insepa-
rable from human life, too often disturb
this habitual state of vigilance, he should
each day have a fixed and appointed time
for examining his conscience.

II. With regard to the actual examina-
tion.

*f '■

ri 1

{

i I *

204

MEDITATIONS

St. Chrysostom recommends it to be
made at the close of day, and during the
first silence of night, as being the most
appropriate time : because, 1st, we are
then restored to ourselves, and freed from
the dissipation of the world ; 2d, because
this practice constantly observed will
serve as a check to render us more at-
tentive, and to keep us under more re-
straint on the day which precedes the ex-
amination, and the day which follows it.

.TUNE 9.

ON THE OBJECT OF THE EXAMINATION OF

CONSCIENCE.

I. It oui^Jit to tarn on these three ques-
tions. What have 1 done ? In what man-
ner have I done it ? What have I omitted

to do ?

The first regards the nature of our

! actions ; the second, the defects which

may creep into them, the circumstances

which have attended them, the intention

which has produced them, because an act

: to be
•ing the
he most
we are
ed from
because
ed will
aore at-
nore re-
j the ex-
lows it.

TION OF

*Y'e ques-
hat man-
I omitted

of our
s which
nstances
intention
5e an act

FOR JUNE.

265

J I

good in iiself may become vicious or dis-
orderly by its circumstances or its motive ;
the third regards the sins of omission,
which are sometimes innumerable.

II. Wc ought to apply those three ques-
tions not onh 'o the ordinary duties which
are common to all the /aithful, hut also to
those duties which are peculiar to our state.

1st, With regard to ordinary duties, we
should see in what we have sinned against
God, our neighbour, and ourselves, either
by direct and formal crimes, or by omis-
sions. 2d, With regard to the duties pe-
culiar to our state, we should examine in
what we have been deficient as a master,
as a citizen, as a servant, as a child, as a
father of a family, as a public character,
charged with such an employment, or
such a function in society.

JUNE 10.

ON THE SEVERITY OF THE EXAMINATION OF

CONSCIENCE.

I. We ought to be severe in this ex-

'.PT',**?^*

266

MEDITATIONS

amination, because we then assume the
functions of God's justice and anger
against our soloes, in order to anticipate
his judgment.

Now, in that judgment which we desire
to prevent, what will not be the accuracy
of its researches and the severity of its
decisions ? They can neither be obscured
by error, nor corrupted by interest. Those
judgments which we form of ourselves in
the examination of our conscience, should,
therefore, possess the same qualities. We
should Ibrm them on the law of God,
without listening either to self-love, or to
the prudence of the llesh, or to the policy
of the world, without interpreting the law
by example or by custom, or by the pre-
judices of the world, but bv taking it suph
as it is, without alteratioa or distortion,

II. Because the judgment which we pass
on ourselves at the examination of our con-
science is not definitive, nor without appeal.
There is a superior and sovereign tri-
bunal, where it will be discussed and

FOR JUNE.

267

renewed with much great..- ex«ctu..s.
You may flatter and enoou..ag. yourself
a. much a.s you please, God ^vi\\ be your
JU'I^e ; ami the inore kindness and indul-
g<;"ce you show yourself, the more you
^nll ex,,ericnce I he rigour and severity of'
nis justice. ■'

I JUNE 11.

ON THE DE..ECTS OI. THE EXAMINATION OP

CONSCIENCE.

I. With regard to its Imgth.
^ Some make this examination too .sei-
I dom ; they suffer long intervals to elapse
, between one examination and another
, Hence they have very little knowledge
! of the .tate of their conscience. Thev
j derive no great, r knowledge of themselve-s
and their heart becomes an impenetrable'
abyss, which it is impossifc'e for them to
athom. This examination, which should
be so exact and so -. ,ere, is no more than
a superficial and a hasty review, wliV-h
seems only to obscure the eon«cienee, so

268

MEDITATIONS

far from enlightening- it. They frequently
defer it until those moments when the
weight of sleep closes the eyes both of
their soul and body. What profit could
you expect from an examination made
with so much tepidity and negligence ?

II. With regard to its object.

Those persons will sometimes justify
themselves, and have recourse to a thou-
sand false pretexts, to excuse their faults.
Sometimes they will excuse their actions
by the purity of their motives, and some-
times they will attribute them to an un-
happy and inevitable necessity. They
will perceive their sins, but they will per-
suade themselves that there would be a
real impossibility, and even a species of
scandal, in every attempt to make repa-
ration for them.

JUNE 12.

ON THE PRETENDED ADVANTAGES OF BIRTH.

T. According to the notions of the world :
A man born of an illustrious family is

FOR JUNE. 269

quently

destined at his birth fo? the greatest em-

en the

ployments, and the most important con-

both of

cerns, without having any of those talents

t could

that are necessary to qualify him for

made

them, and without being obliged to take

ce ?

the necessary time and trouble to prepare

himself for them. He knows every thing,

justify

without having learned anything ; and he

I thou-

is fit for every thing, wi; bout having been

faults.

qualified for *y thing. His merit is, in

actions 1

some manner, verified and established on

some- 1

that of his ancestors ; and full of those

an un- 1

vain prejudices, there is no employment,

They 1

howsoever great or difficult, to which he

11 per-

has not a right to aspire.

d be a

II. According to the principles of religion :

cies of 1

The man who is most distinguished by

i repa- j ;

his birth is obliged to wait, as well as

those who are born in obscurity, for the

choice and vocation of God, before he can

aspire to charges and employments. He

IRTH.

is obliged to examine, before God, whether

world :

he be capable, to consult his strength, and

mily is

to exercise his genius and talents by con-

23*

270

MEDITATIONS

tinual labour, in order that he may be
able to correspond with the views and de-
signs of Providence. He should not employ
base intrigues, nor unlawful means, to
elevate himself: sloth or want of appli-
cation, far from being prerogatives of his
condition, are rather a crying and mani-
fest abuse, for which he will be account-
able at the tribunal of the Sovereign
Judge.

JUNE 13.

ON THE DEVOTION OF THE GREAT.

I. It is seldom entire and perfect.

Because they believe that they are dis-
pensed froni many obligations which the
law of God imposes on them. They look
upon their state as a privileged condition,
which gives them a dispensation in many
articles of the law. They never reflect
that their state, so far from being a pri-
vilege, is an obstacle, and consequently a
misfortune in the way of salvation— that
there is only one and the same law, one

s'f ill

FOR JUNE.

271

and the same gospel for the rich and the
poor, because all men are equal in God,
and in Jesus Christ; in God, before whom'
all human grandeur is nothing ; and in
Jesus Christ, who regards all the faithful
as his brethren, who knows no title or
quality preferable to that of a Christian,
and no rights more precious than those
which have been acquired by Baptism to
a heavenly inheritance.

II. Tfiey make no scruple of many vices
condemned by the law.

Such as, the enterprises of ambition,
the airs of disdain, the pretensions of pride,
sensibility to injuries, cunning and dupli-
city in rivalries, injustice in authority,
excess and prolongation in pleasures.

JUNE 14.

ON AUTHORITY.

L Every man who exercises in the world
some portion of public or private authority,
owes to God the same obedience which he
requires from those who are subject to him.

i' y-a-

272

MEDITATIONS

If he bear, with regard to them, the
name of a father, or a master, he wishes
to be obeyed, and he Joiidly proclaims the
rights attached to these titles, when the
least want of obedience or submission is
shown him. " When I speak to my ser-
vant," said the centm^ion, " I say to him :
do this, and he does it." Now has not the
God whom we serve, the titles and rights
oi" a father and a master in our regard ?
" The son honours his father," said he to
his people, by the Prophet Malachy, "and
the slave, his master: but il'I be a father,
where is the honour that is due to me? and
if I be a master, how can I be disobeyed
without a crime ?"

II. We strengthen our own authority by
suhmitting to that of God : it is by him
kings reign, and lawgivers decree justice.

If. therefore, I openly and continually
disobey God, what obedience can I expect
from those who are subject to me ? Will
not my example weaken my commands ?
A father, a master, a man without faith,

FOR JUNE.

273

without regulation, without morals, how
can I dare to reproach my domestics for
want of fidelity, my children for want of
submission, or for their irregularities ?
Their eyes will be fixed upon me ; and in
order even to punish me for my rebellions
against himself, will not God permit them
to follow my example ?

JUNE 15.

ON THE OBLIGATIONS ANNEXED TO THE EMPLOY-
MENTS AND DIGNITIES OF THE WORLD.

I. They are established not for the good

of particular persons, but for the public in-
terest.

Behold the end of their institution. One
is, therefore, a prince, a magistrate, a
judge, a master, or a public man, not for
himself, but for others : the very name of
charge, which is given to the employments
and dignities of the world, proclaims, in
some manner, all the weight of obligation
which they impose on those to whom they
are given. They should not live nor

»,

ffi

lahoiir any mon; for rh(>ir own yood or
p irticLilar iatf^-est : th<'y should no longer
have any thing in view but the public
good, and the interests of oth(M-s. Their
days are no longer their own ; they belong
j to the public.

II. We, therefore, abuse the einplotjments
and dignities of the tvorid :
< When we avoid the labour connected
with them in order to enjoy their sweets ;
when we dispense with those things that
are painful in them, and are attached only
to what is agreeable ; when we assume
them solely for the purpose of rendering
our name illustrious, to nourish our am-
bition, to feed our vanity, or to flatter
our pride ; wlien we follow the bad
usages of our predecessors, and fancy we
are justified by their example ; in one
word, when we neglect the duties of our
station, and look upon this neglect as
one of its prerogatives.

FOR JUNE.

275

JUNE 10.

ON THE DIFFERENCE OP DUTIES.

i I. All do not appear of the same impor-
. tance and n,e act improperly when „:e apply
ourselces to the lesser duties, and Jl^t
the more essential ones.
I This is the disorder with which Jesus
t^hnst incessantly reproached the Scribes
and Pharisees. " You pay your tenths,"
said he to them, " with the most scru-
pulous exactness, whilst you neglect the
most important points of law-justice
mercy, and laith." You observe the sab-'
bath with a fidelity almost bordering on
superstition, and you are not afraid to
commit injustice even on the sabbath day
How many false Christians are there who
might recognise themselves in this por-
rait ! How many do we not behold who
are wedded to the minutest practices of
devotion, whilst they forget those great
duties which faith, justice, and charity
oblige us to perform !

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276

MEDITATIONS

II. We also err when we apply ourselves
to essentials in such a manner, as to think
we may negleqt those duties that are less
important.

Observe, that the Saviour of the world
has not absolutely condemned the Scribes
and Pharisees for having observed all the
traditions of their fathers : how could he
have imputed it to them as a crime, he
who had said it was necessary to observe
the whole law without omitting a single
point ? Iota unum aut iinus apex nan prce-
terihit a lege donee omnia jiant. What
then did he do? He approved of what
they did, and he blamed them for what
they did not. In comparing two sorts of
duties, of which some are more essential,
and others 3eem less necessary, he declares
to them that they ought to observe the
former, and afterwards that they should
not neglect the latter : Ilcec oportuit fa-
cere et ista non omittere.

FOR JUNE.

277

rselvies
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should
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JUNE 17.

ON THE TRUTHS OF FAITH.

I. They are twofold.

1st, Speculative truths, dogmas, mys-
teries which we are bound to believe. 2d,
Practical truths, precepts, moral rules
which we are bound to follow. St. Gre-
gory observes that our soul is, with regard
to those two kinds of truths, what the eye
of oar body is in reference to those objects
that are presented to it. In order that it
may see them clearly and distinctly, they
must be placed at a just distance, because
too great proximity would prove an ob-
stacle to its action, and too great distance
would weaken its power. Thus, our soul
cannot have a clear or distinct idea of |
mysteries and dogmas of faith, because
they are too far above us, and their ele-
vation remove them beyond our feeble
ken. We should, therefore, believe with-
out being surprised that we are unable to
comprehend them.

111

278

MEDITATIONS

II. With regard to practical truths and
rules of morals.

We have but a confused and imperfect
notion of them when we have to apply
them to ourselves, because we behold too
much that which immediately touches us.
It is, therefore, with regard to this per-
gonal application that we ought to distrust
our own lights. We have always suf-
ficient light to regulate the conduct of
others; we have often not as much as
would suffice to conduct ourselves.

JUNE 18.

ON THE HEINOUSNESS OF SIN.

I. Sin, according to St. Thomas, consists
in preferring the creature to the Creator.

Yes, every time that a man resolves to
violate the law of God, in order to deliver
himself up to the attraction of sensible
objects, he erects a sort of tribunal in the
bottom of his heart ; to this he summons
the Creator and the creature, and after
having examined the advantages which

FOR JUNE.

279

he may derive ^rom each, he pronounces
his .judgment in favour of creatures, to
the prejudice of what he owes to God.

II. The reason why the heinousness of sin
IS concealed from us is, because we judge of
it hy the extent of the punishment that is
annexed to it.

We estimate our sins not by their na-
tural malice and heinousness, but by the
nature of the evils which they are capa-
ble of drawing down upon us. They
appear to us m.ore or less enormous in
proportion as they are likely to prove
more or less fatal to us. Even the very
name which we give to great crimes has
a relation to our self-interest; we call
them mortal, because they inflict death
on our souls. But if we consider sin with
pure and disinterested eyes, we shall per-
ceive, in the very smallest, an attempt
calculated to draw down upon us all the
maledictions of the Lord, if his justice did
not relax its right, and accommodate
itself to our weakness.

% '

280

MEDITATIONS

JUNE 19.

ON THE OUTRAGE WHICH WE OFFER TO GOD BY

SIN.

I. JVe disohvy his commandmentif.

Every sin, therefore, involves an open
and daring rebellion against God. He
has said to us : " Love me with your
whole heart, with your whole soul, with
all your strength;" that is, love me
without exception or reserve ; love me
more than yourself ; remember that I am
a jealous God, that any division of your
heart will displease me, and that 1 am
resolved to punish it. And the sinner
answers him : " Absolute though your
commandments may be, it will not b.
able to arrest my course ; I will love any
other object as much as you. I will love
it even more than you.

II. We forget his benefits.

Every sin includes, therefore, a mon-
strous ingratitude towards God. He sets
no bounds to his goodness and benefits,

FOR JUNE.

381

and we limit our gratitude and l^u^l^e.
He loads us with blessings, and we look
upon an offence against him as a matter
ol no importance ; we owe every thing to
h.m, and yet we fear not to displease him.

JUNE 20.

ON NEGLECTING TO AVOID SMALL FAULTS.

I. TMs negligence should not be con-
jounded with fraihy.

God knows that we are frail, but he
does not permit us to be negligent. He
pardons, on account of our weakness, the
faults which escape our notice ; but he
does not extend the same indulgence to the
liberty we take of committing them with
reflection. "He that despises small faults,
shall fall by little and little into great
ones." Observe, he does not say— he who
commits them by accident and through
frailty ; but he who contemns them, that
IS, he who commits them from principle
and through habit.

2i»

$ 1

282

MEDITATIONS

II. Difference between the sinner and the
just with regard to small faults.

Both have the misfortune to fall into
them, since we are all sinners, and hecause
there is no life so pure and perfect as not
to be stained by some blot in the eyes of
the Lord; but the just man sins by sur-
Pji'ise, and the sinner with reflection. The
just man perceives the smallest faults and
reproaches himself with them ; the sinner
does not perceive them at all, or if he do,
he does not condescend to pay any at-
tention to them. The one has no sooner
fallen than he raises himself again ; the
other remains contented in his sin ; the
one corrects himself, the other perseveres.
Examine here your conduct and senti-
ments with regard to trivial faults, and
judge whether you ought to be classed
with the just, or with sinners.

JUNE 21.

ON VAIN EXCUSES FOR TRIVIAL FAULTS.

I. They are not as excusable as we imagine.

^H: ^^

1 the

into

FOR JUNE.

283

Because we cannot excuse them by
the extreme violence of the inclinations
that induce us to commit them, nor by any
important interests which we gain in
committing them, i^r by the greatness
and difficulty of the sacrifice which it
costs us to avoid them. On account of
their trivial nature, they are independent
of all these motives.

U. Hence, we have reason to fear that
those who are guilty of them have a secret
inclination to commit much greater sins.

For, their fidelity to God's law is so li-
mitted and restrained, that they rather
fear to transgress it fully and entire .y,
than want the desire to violate it. A per-
son must be very near great sins, when
he approaches their limits so willingly
and so often ; from this sort of dispute
with God, would it not seem that he
regrets what he has given him ? And if
he trifles with the law which he observes,
is there not reason to fear that he loves
the sin which he dares not commit ?

JUNE 22.

ON THE HABIT OP COMMITTING TRIVIAL FAULTS.

I. It is extremely dangerous to salvation,
because we do notfcel^ts danger.

One is terrilied at the habit of com-
mitting great crimes, but is easily fami-
liarized to trivial faults. No one casts
himself down a known precipice : but if
it be unknown or concealed, it is ap-
proached without fear, and encountered
without reflection. Such is the habit of
trivial faults. The chains which they
form become stronger in proportion as
they press less heavily on our innocence,
which is deceived by their light nature ;
smaller faults do not at all alarm con-
science ; no scruple is made of commit-
ting or repeating them, and those infidel-
ities enter in some manner into the plan
and order of our conduct.

II. Because this habit insensibly leads to
much greater disorders.

The Scripture says: "He that con-

con-

FOR JUNE.

285

ternns small faults, shall fall by little and
little into great crimes," and this oracle
IS verified by daily experience. Solomon
)s now a sensualist, and then becomes an
idolator. Saul begins by jealousy, and
ends in being furious. Absalom, by be-
ing ambitious, becomes a rebel. Pilate,
by being timid, becomes unjust. Judas,'
by being interested, becomes a traitor and
a perfidious wretch. Reprobation com-
mences by negligence, and it ends in
crime and injustice.

JUNE 23.

ON THE SMALL ACTS OF VIRTUE.

I. It is a mistake to suppose that sanctity
is attained only by heroic actions.

You are disposed, it is true, to make
the greatest sacrifices for God, if it should
be necessary; but the opportunities of
making them are rare, and if you wait
until they occur,— 1st, You are not sure
of meeting them. 2nd, If they should
happen, you may not have strength enough

I !

286

MEDITATIONS

to surmount those; great trials. Rest sa-
tisfied, therefore, in sanctifying: yourself,
by those acts of virtue which you have a
daily opportunity of performing and which
are within your reach. Suffer patiently
those refusals which displease you, those
proposals which are irksome? to you, those
importunities which are disagreeable,
die. &c.

II. A treasure is laid up in heaven by the
multiplication of small acts of virtue.

This is the treasure which Jesus Christ
calls, " an unfailing treasure in heaven,"
a treasure which never fails, because it is
increased every day. If these small acts
of virtue are not considerable in them-
selves, they become so by their multitude.
All these practices united together, form
in time a fund of spiritual riches in our
soul. By them we sanctify all the days,
and consequently all the years of our life,
and the sanctification of all our years con-
stitutes a holy life.

FOR JUNE.

287

JUNE 24.

ON THE MERIT OF SMALL ACTS OP VIRTUE.

I. Ifthei/ be small in their matter, they
may become great by their principle.

The merit of our actions is not esti-
mated by the importance or trivial nature
of their object. What principally serves
to enhance their value is, the interior dis-
position of him who performs them, the
end which he proposes to himself, the
greatness and purity of the motive which
mduces him to act. He does little for
God, but he would wish to do more. He
takes advantage of the smallest occasions
to glorify and praise him, but he would
desire to have much greater opportunities
ol doing so.

II. We may still farther judge of their
merit by the great reward which is promised
them.

The Lord does not say to the faithful
servant that his life has been remarkable
for brilliant actions, but he tells him—

288

MEDITATIONS

" Because you have been faithful in small
things, come and receive the rev^ard
which is due to you." The vv^orld con-
siders as puerile and superstitious those
small acts of virtue which you practise
with so much exactness and lidelity ; I
judge differently oi them : " you shall
enter into the joy of your Lord." Could
he give us a higher idea of an act than
to tell us that it merits such a recom-
pense ?

JUNE 25.

ON VAIN GLORY.

I. It corrupts all virtues, and destroys
the merit of all our actions.

1st, When it is the principle of our ac-
tions ; 2d, When it is their effect. Now
it is their principle when we act for our
own particular glory ; it is their efiect
when we place our comfort and satisfac-
tion in the glory which they attract.
" They have received their reward in this
life," said the Saviour, when speaking of

FOR JUNE.

289

those who are idolaters of vain glory.
Ihey, therefore, ha.e no reward to expect
in the other.

II. Hidden virtues and works of ordi-
nary piety are less exposed to min glory
than renowned acts of virtue.

The former excite no applause ; they
generally escape the observation of men
and never gain their esteem. They either
do not perceive them, or if they do behold
them, they are not acquainted with their
merit: these are the fruits of justice and
sanctity, which grow, if we may use the
expression, at the foot, and under the
shade of the cross. We should be on
I our guard against vain glory in the per-
i formance of renowned virtues and actions •
one observes them because one is ob-
served, but how beautiful is it not, to re
gulate ourselves on those obscure occa-
sions where we have no beholder but
ourselves, no witness nor judge but God
and our conscience !

290

MEDITATIONS

i \

JUNE 26.

ON THE USE WHICH A CHRISTIAN OUGHT TO
MAKE OF HIS TALENTS.

I. He ought to endeavour to know them.

Some have great and others but mid-
dling talents. Men differ from each other
in the quality as much as in the quantity
of; their talents. Of the servants in the
gospel the first had five, the second tvi^o,
and the third had only one. Every
Christian is obliged to profit by his talents
in order to establish the kingdom of God
in his soul, and if possible in the souls of
others. Do not imagine that you are dis-
pensed from this obligation by saying that
your talents do not exceed mediocrity ;
there is no mediocrity as far as God and
your salvation are concerned. Have you
not a mind capable of knowing God and
knowing >our duties? Have you not a
heart capable of loving him? Was it
not to merit heaven, and accomplish his
will, that the Creator placed you upon the
earth ?

GHT TO

FOR JUNE.

291

JI. Two abuses of talents which are to he
avoided.

Those who have great talents endea-
vour to display them for their own glory,
and by that means render them u-seless
for salvation. Those, on the contrary,
whose talents are weak and obscure, will
not, through a mistaken diffidence, at-
tempt to apply them. Two rules are to
be opposed to those two abuses:— 1st,
Employ great talents with humility. 2d,
Make use of small talents with confi-
dence.

JUNE 27.

ON THE STATE OF TEPmiTY.

I. This is an ordinary state, even amongst
those who make a profesnon of piety.

A person of this class is exempt from
great crimes and from gross vices ; but he
has no order for heavenly things, no relish
for prayer, no application to labour, no
fervour or piety in the practice of his
duties ; in this state he has, if we may
say so, neither vice nor virtue. He avoids

i«

292

MEDITATIONS

evil without doing good. This is what is
called a state of tepidity, and negligence
in the ways of salvation.

11. Danger of this state.

It may be compared to a slow and se-
cret fever, which weakens the strength
of the soul by little and little, and which
consumes from day to day its life and
substance. A person remains tranquil in
this state, because he does not feel him-
self guilty of any crime. He will admit
that he does not belong to the number of
fervent Christians ; but he does not ima-
gine he should be degraded to the rank of
sinners. We see, nevertheless, that the
Lord equally rejects the tepid, and the
unfaithful soul ; we see that he pro-
nounces the same maledictions against
him who entirely neglects the work of
God, and him who performs it negligently :
" Cursed is he who doth the work of God
negligently."

: «

FOR JUNE.

293

JUNE 28.

ON THE ABUSE OP RICHES.

I. We abuse them when we do not defray
our necessary e.vpenses.

Virtue consists in avoiding everv ex
cess ; it is found only in that just and
golden mean which is separated at an
equal distance from two extremes. In
medio virtus. There may be, therefore,
an excess in economy as well a,s in profu-
sion, and every excess is vicious. You
take such care of your riches as even to
refuse what is necessary; you are given
to avarice. Is there any vice more con-
trary to reason and religion? 1st To
reason; for to what purpose have' we
riches if we make no use of them ? 2d,
To religion ; which prescribes us an en- '
tire and absolute detachment from earthly
goods. -^

II. We abuse them when we indulge in
superfluous expenses.

This is another excess much more com-

25* ~~" ~ ■

294

MEDITATIONS

mon, as well as more pernicious, than the
former ; namely, to squander riches in
dissipation. Worldlings believe that they
are the real owners of their property,
whereas they are only stewards and ad-
ministrators.— They imagine that all ex-
penditure, no matter how lavish, is lawful
iin their part, because they are able to
bear it ; they even fancy that they may
derange the state of their affairs without
charging their conscience ; but they are
in error, for religion equally condemns
all excessive expenditure as well as all
excessive economy.

JUNE 29.

ON THE DISTINCTION OF NECESSARY AND
SUPERFLUOUS.

I. A Christian should consider this dis-
tinction as one of the most important ob-
jects of his attention and his scruples.

1st, He is only the trustee and steward
of the goods which he possesses ; he will,
therefore, be accountable at the judgment

FOR JUNE.

295

JtofGod for the use he will have made
of them. 2d, At this judgment God wU

ta make the distinction betwe^

He^.ll say that the one belonged to the
nch, and that the other was enLel; the
property of the poor. It is. then, f he

utmost,mport,nce to the salvation of the
nch man to know the exact distinction

between one and the other .because if he

employ for his own use that superfluiy
which does not belong to him. he will be

condemned as an unfaithful steward be-

fore the tribunal of God.

II. This distinciion is founded-Ut, on
the essential and indispensable requisites
of our condmon. U, On the exteni of our
means. -^

Every time that our expenses exceed
-ther of those limits, or both together '
IS a superfluous expense, and consequenlly
al the property which is thus laid out!
belongs to the poor. The mere qualitv
of bemg nch is not, therefore, a ground

296

MEDITATIONS

! I m

for heavy expenditure ; it only supposes
a more considerable superfluity, and con-
sequently a strict obligation of rijlieving
a greater number of poor, or of procuring
them greater comtbrt and relief.

JUNE 30.

ON LUXURV.

I. Some are addicted to a general luxury
which extends to every thing.

They wish to make a display in every
thing ; they follow no other rule in their
expenses but their own will, which em-
braces with equal ardour every thing that
the world patronizes, every thing that
vanity inspires, and every thing which
their caprice is able to suggest. In vain
does religion tell them : " Limit yourself
to what is simply necessary in relation to
your state ; " they are deaf to its voice,
and they listen only to those avaricious
and interested' flatterers who applaud
all their expenses, because they profit by
them.

supposes
md con-
ri;lieving
rocuring

il luxury

ill every
) in their
lich em-
ling that
ing that
? which
In vain
yourself
elation to
ts voice,
iraricious
applaud
profit by

II. Others are addicted to a whimsical
luxury.

They carry certain whimsical and ca-
pnc.ous expenses to an excess, and for
these they spare nothing, whilst in all
others they are moderate, limited, and
sometimes even covetous and parsimo-
mous. Thus, the rich glutton was „ri„.
cipally given to the luxury of the table
and of dress. He was clothed in purple
and fine linen, and sat everv day at a
sumptuous table. Nevei'thele'ss, he was
buned in hell, not for having been rich
says St. Chrysostom, but for having made
a bad use of his riches.

«ND OF VOL. I.

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